tag:blogger.com,1999:blog-10463339380987074202024-03-05T01:16:09.743-06:00Lutheran Treasures of the Old Missouri SynodPastor David Ramirezhttp://www.blogger.com/profile/01777911480825540855noreply@blogger.comBlogger59125tag:blogger.com,1999:blog-1046333938098707420.post-16908228565841932312023-11-24T17:25:00.001-06:002023-11-24T17:25:45.478-06:00"Brief Paragraphs on the Question: When does the New Testament Economy Begin?" by William F. Beck <p><br /></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgaYchjE-w_nLCwdNLH8RwxNwAbLqNf_G-NYfqaH1UPAlV_hZjwyfgjllpy0YmZjnJ7PhZJhGZSMOMxMoc4MJ7yT3xd993jjxxgysH5yXdiUPZYxyODnwXAQ8qdF_HnjeN22DCIpzeeg8u7RU2RItuVD1RWVU4J0W8P9NO2NLqN7l0sP4PHmyB0vXO_sEQm/s827/Screenshot%202023-10-21%20112824.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="827" data-original-width="545" height="437" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgaYchjE-w_nLCwdNLH8RwxNwAbLqNf_G-NYfqaH1UPAlV_hZjwyfgjllpy0YmZjnJ7PhZJhGZSMOMxMoc4MJ7yT3xd993jjxxgysH5yXdiUPZYxyODnwXAQ8qdF_HnjeN22DCIpzeeg8u7RU2RItuVD1RWVU4J0W8P9NO2NLqN7l0sP4PHmyB0vXO_sEQm/w288-h437/Screenshot%202023-10-21%20112824.jpg" width="288" /></a></div><a href="https://cyclopedia.lcms.org/display.asp?t1=B&word=BECK.WILLIAMFREDERICKHENRY" target="_blank">William F. Beck</a> is best known for <i><a href="https://www.christiannewsmo.com/An_American_Translation_Bible_p/4010004180.htm" target="_blank">An American Translation</a></i>, or, as it is often called, the "Beck Bible" and other projects involving presenting the Bible to young and old. If you want to know a little more about Beck, his son Reu wrote <a href="https://web.archive.org/web/20101229182315/http://www.mlpwels.com/newsletters/2003_03.pdf#" target="_blank">an article on him in 2003</a>. Beck also wrote several articles and shorter studies for the synodical seminaries' journals. <a href="http://www.ctsfw.net/media/pdfs/BeckNTEconomyBegin.pdf" target="_blank"><i>Brief Paragraphs on the Question: When does the New Testament Economy Begin?</i></a> in the March 1938 <i>Concordia Theological Monthly</i> was his earliest academic article as far as I can determine. It was written when Beck was a parish pastor in Clayton, IL. The article takes up a question that is natural, and frequently comes up in the mind of anyone who has read the Bible--<i><b>how and when did the church shift from being under, or following, the particularities of the Old Testament's rites and rituals (economy) to the New Testament rites and rituals (economy)?</b></i><p><br /></p><p>He begins by stating what Christians believe and is readily understood concerning the matter: </p><p></p><blockquote>Jesus, the Mediator of the New Covenant (Heb. 3:5,6; 8:6-13;
12:24), set aside the Old Covenant by means of His work of
redemption during the thirty-three years of His humiliation (Gal.
4:4,5). In this period He fulfilled the Moral Law by keeping it
(Rom. 5:19; 10:4), and by His suffering He freed us from its curse
(Gal. 3:13). In this time He also substituted the reality of His
atonement for the shadow of the Ceremonial Law and thus made
the observance of its ordinances unnecessary (Col. 2:16, 17). </blockquote><p></p><p>While the basic point is simple to understand, how this transition, or working out, unfolded is a little more complicated, as Beck points out:</p><p></p><blockquote>The displacement of the old economy by the new nevertheless
was not an instantaneous happening. The divine revelations of
the abrogation of the whole Covenant and of the individual elements which make up the complex aggregate of the Covenant
came at various times. Furthermore, the Covenant was to be
eternal. It was difficult, therefore, for a people in whom this
Covenant had been inbred to understand that part of it could be
set aside, that an act which once was a sin of disobedience punishable by death might by divine direction become a good work.
It was also difficult to find the clear line of demarcation between
the ceremonial and the moral laws and then to maintain liberty,
in the face of great opposition, in regard to the Ceremonial Law.
Doubt in regard to the will of God and fear of sinning (e. g., Acts 10:14) lingered in the hearts of God's people and rendered the
adoption of the change in practise a gradual one.</blockquote><p></p><p>He first structures his discussion around the major events in the earthly ministry of Christ: His birth, relation to John the Baptist, baptism, public ministry, crucifixion, and resurrection. He then subjects particular practices of the Old Testament to two questions: "When did God expressly set it aside? At what time did His
people become emancipated from it?" He covers the following topics:</p><span><a name='more'></a></span><p>Legalism</p><p>The Ceremonial Law in General</p><p>Circumcision</p><p>The Temple</p><p>The Sacrifices</p><p>The Sabbath</p><p>Unclean Meats</p><p>Overall, his analysis is excellent and a helpful, brief summary for a student of the Bible. A small criticism is the inclusion of "Legalism" as it is the only topic covered that is not an actual Old Testament God-given practice but rather a degradation of the Gospel driven faith of the OT. Beck somewhat acknowledges this and focuses on the particular pedagogical emphasis of the law in the Old Testament, saying, "This temporary, educational emphasis of the Law was to cease
in the days of the New Dispensation according to Jer.31." Whether Jeremiah 31 precisely means what Beck states is rather debatable. Also, if one did not know the rest of Beck's work, the above quote could come across as somewhat antinomian. It seems that such a topic either needed more room to be properly fleshed out or explained and dealt with in another essay. </p><p>Beck's section on the "Ceremonial Law in General" is an excellent summary analysis:</p><p></p><blockquote>Therefore the Old Testament ceremonies disappeared gradually within a few decades, as gradually as people became educated to the facts 1. that the Ceremonial Law in New Testament
times was an unnecessary yoke and a hindrance, like an overcoat
worn in July (Acts 15: 10; Gal. 5: 1); and 2. that its observance
in the New Testament would be an abnormal development, likely
to lead to the gross error of considering such an observance
essential to salvation and the neglect of it a wrong. Thus it would
become a means of spreading self-righteousness (Gal. 2: 16 fl.),
another gospel (Gal. 1: 8; 5: 2-6; 2 Cor. 11: 4). Hagar and Ishmael
may be tolerated as long as Ishmael does not claim to be equal
or superior to Isaac. But when Isaac is mocked, Ishmael is cast
out into the desert, Gen. 21: 10. </blockquote><p></p><p>Beck, as always, shapes his writing and commentary around the truth of the Gospel, the all-atoning work of the crucified and risen Christ:</p><p></p><blockquote>The work of redemption was the foundation on which the
change from the Old to the New Testament was based. The death
of Christ marked the completion of this foundation (John 17:4;
19:30; Heb. 10: 4). His death by crucifixion was also the summit
of His atoning work (Phil. 2:8). Therefore His death is most
closely related to the establishment of the New Testament. "This
cup is the New Testament in My blood, which is shed for you,"
Jesus says at the institution of the Lord's Supper (Luke 22:20). Heb. 9:16, 17: "For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after
men are dead; otherwise it is of no strength at all while the
testator liveth." (Cf. entire chapter.) </blockquote><p></p><p><u><b>Need to Get Read Level:</b></u> 5/10 On one hand, this is a question that no longer troubles the New Testament Church with the complexity or intensity it once did. However, there is a long history of Judaizing tendencies that have assaulted the Church. Such false teaching had to be confronted both during the Reformation (see the the Seventeenth Article of the Augsburg Confession) and in the modern era (consider the delusional millennialism and dispensationalism that is so prevalent in American Protestantism). Thus, the proper relationship and continuity between the Old and New Testaments is an important subject to study.</p>Pastor David Ramirezhttp://www.blogger.com/profile/01777911480825540855noreply@blogger.com0tag:blogger.com,1999:blog-1046333938098707420.post-27821889900314771282023-01-20T13:11:00.002-06:002023-01-20T13:11:42.993-06:00"Freemasonry" by Rev. William Dallmann (Tract)<p></p> <div class="separator" style="clear: both; text-align: left;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEja11gKcx9DjhbNe1Squ9FFg3kGpAbZgfZ860M-SYHIj-g2bzUiyb3x8dwVtK_cVMM9L3Ex4wiXslqsShFX6_4cBEfBDzdlRM6K3qyoGtvWS6B7tVzZuRVYOXBV-KJa1COaqScE6Fx3ZbY1RgR-8fBy2JA7LDMuig0nnUqUr8j7KBn3amaLVteC2TSyEQ/s3264/20230120_115316.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="3264" data-original-width="2448" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEja11gKcx9DjhbNe1Squ9FFg3kGpAbZgfZ860M-SYHIj-g2bzUiyb3x8dwVtK_cVMM9L3Ex4wiXslqsShFX6_4cBEfBDzdlRM6K3qyoGtvWS6B7tVzZuRVYOXBV-KJa1COaqScE6Fx3ZbY1RgR-8fBy2JA7LDMuig0nnUqUr8j7KBn3amaLVteC2TSyEQ/w300-h400/20230120_115316.jpg" width="300" /></a>In the tract "Freemasonry," William Dallmann discusses the false teaching and anti-Christian nature of freemasonry. He doesn't get bogged down in broader theories about the masons but rather focuses on hanging their own words around them. This resulted in a brief, helpful summary of the problems and false doctrine of freemasonry. <br /><br />The full tract is below.<br /><br />Note: For another tract by Dallmann and a brief introduction to this new series, "Tracts of the old Missouri Synod," click <a href="https://l-toms.blogspot.com/2023/01/why-i-am-missourian-by-rev-william.html" target="_blank">here</a>. </div><div class="separator" style="clear: both; text-align: left;"><br /></div><span><a name='more'></a></span><div class="separator" style="clear: both; text-align: center;"><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiemEqGujGiRMl_C3IkpV8E0RWHWpCKe0ktzrV938gxfy-OipBZjfB0WI31AYu6dCfaAzslf2qtTUZh_2Oy0w6abyCn5882J9MAP-iVkepVeJAAdrm4kHASvQg0LdTup89mE252R-DHfYAtgNRBBbLIgN24DzopBDvmMAYBvKQomaGb72LTmovm-SmOlg/s3264/Freemasonry%201.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3264" data-original-width="2448" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiemEqGujGiRMl_C3IkpV8E0RWHWpCKe0ktzrV938gxfy-OipBZjfB0WI31AYu6dCfaAzslf2qtTUZh_2Oy0w6abyCn5882J9MAP-iVkepVeJAAdrm4kHASvQg0LdTup89mE252R-DHfYAtgNRBBbLIgN24DzopBDvmMAYBvKQomaGb72LTmovm-SmOlg/w480-h640/Freemasonry%201.jpg" width="480" /></a></div></div><div class="separator" style="clear: both; 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text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><br /></div><br /><p><br /></p>Pastor David Ramirezhttp://www.blogger.com/profile/01777911480825540855noreply@blogger.com0tag:blogger.com,1999:blog-1046333938098707420.post-23139894180371016982023-01-18T14:38:00.002-06:002023-01-18T14:44:21.156-06:00"Why I Am a 'Missourian'" by Rev. William Dallmann and an Introduction to Tracts of Old Missouri<div><br /></div><div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjFfIupbdLjLXCV5sh5JG-pChFi3AoxRNXwxHUT9CdDe-39DFXei7MAxnG_t3EEqND_z3ZB3Zr0hlyBjTNuzEEoot1dIdqsxQpzs-T6rM3BdMKwWpPQYx6tz30iPzeAP_IyYfpcr_slSUjHfwChux5Hw2jnLBCS7TenooPT21ifkl6pepmxXvJ_3aXwZQ/s4000/Why%20I%20Am%20a%20Missourian%20Pic%201.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="4000" data-original-width="3000" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjFfIupbdLjLXCV5sh5JG-pChFi3AoxRNXwxHUT9CdDe-39DFXei7MAxnG_t3EEqND_z3ZB3Zr0hlyBjTNuzEEoot1dIdqsxQpzs-T6rM3BdMKwWpPQYx6tz30iPzeAP_IyYfpcr_slSUjHfwChux5Hw2jnLBCS7TenooPT21ifkl6pepmxXvJ_3aXwZQ/w300-h400/Why%20I%20Am%20a%20Missourian%20Pic%201.jpg" width="300" /></a></div></div><div>Tracts have always been a powerful form of popularly "getting the word out." During the Reformation, pamphleteers shaped the public's perception of innumerable topics. While perhaps memes have surpassed the paper tract or pamphlet today, they are still used and are of great use. </div><div><br /></div><div><div></div><div>I have seen hundreds of Lutheran tracts and am fascinated by them. They help us see what our forefathers thought was essential to say about particular subjects to a popular audience. Summarization betrays much about how a person, or a Synod, thinks and thus I'd like to share some of the tracts of "Old Missouri." </div><div><br /></div><div>Note: When posting tracts, I plan on keeping my commentary brief and posting the complete tract/s.</div><div><br /></div><div>The first tract is "Why I Am a 'Missourian'" by <a href="https://media.ctsfw.edu/Person/Details/694" target="_blank">William Dallmann</a>. </div><div><br /></div><div><br /></div><div><br /></div><span><a name='more'></a></span><div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg0CELuQ9Jj_BiUsjmt9babsmliW5Sb70S8XOnpj2JMyrnpTK2FBg0beYpfkjuJWEfuP7FMtCUiO2hJIh4KzhWSoFZzg3G-tdSPyUQNYjmx06DjONormruNoIWykm9BkAi5SVHYuGhb69ufoitd8O5oOz2PRrHhgS0GlO0v8d42XC5WqesoBBv-8XtqPA/s590/Dallmann.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><br /><img border="0" data-original-height="590" data-original-width="416" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg0CELuQ9Jj_BiUsjmt9babsmliW5Sb70S8XOnpj2JMyrnpTK2FBg0beYpfkjuJWEfuP7FMtCUiO2hJIh4KzhWSoFZzg3G-tdSPyUQNYjmx06DjONormruNoIWykm9BkAi5SVHYuGhb69ufoitd8O5oOz2PRrHhgS0GlO0v8d42XC5WqesoBBv-8XtqPA/w283-h400/Dallmann.jpg" width="283" /></a></div><a href="https://cyclopedia.lcms.org/display.asp?t1=d&word=DALLMANN.CHARLESFREDERICKWILLIAM" target="_blank">Dallmann</a> wrote countless books, tracts, and other publications during his career. It began as an address in honor of the 100 year anniversary of the Saxon Emigration--originally given on July 19, 1938 in St. Louis. Even though most of the American Lutheran synods get shots taken at them, since the old ALC and Missouri were in fellowship talks, the American Lutheran Lutheran Church was spared Dallmann's withering fire. </div><div><br /></div><div>Here's an brief point that Dallman shares concerning a conversation he had with <a href="http://cyclopedia.lcms.org/display.asp?t1=g&word=GERBERDING.GEORGEHENRY" target="_blank">Gerberding</a>, "<a href="https://l-toms.blogspot.com/search/label/Gerberding" target="_blank">Dr. Gerberding</a> admitted in the Merger [forming the ULCA] the General Council element had not drawn up the General Synod element, but had been drawn down. The same would likely happen to "Missouri" if merged with the other Synods as they are now."</div><div><br /></div><div>Dallmann shows great zeal and thankfulness toward the Lord and His blessings upon the Synod. There are both excellent points throughout and interesting anecdotes. It's definitely worth a few minutes for the refreshment and, hopefully, the inspiration to work that we too can speak of our Synod in such a way!</div><div class="separator" style="clear: both; text-align: center;"><br /></div></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhHkVwbDolGrA0iZ3sI4mLLkFVQ9aObbVWhTB2OnpLbUFZq1c_i2QM-6-BVKXuc1msJsgopDwY73cSEO7y-ffVh-X3pbleqRheSGUOTLKgmf6J3aBXoenC4I4DnCXVRthR6uNpCxOJhVE1XegYARRVquauKYN20vUVH3e1emTntYU3uCJ_2I9i6JiqPAg/s4000/Why%20I%20Am%20a%20Missourian%20Pic%202.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3000" data-original-width="4000" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhHkVwbDolGrA0iZ3sI4mLLkFVQ9aObbVWhTB2OnpLbUFZq1c_i2QM-6-BVKXuc1msJsgopDwY73cSEO7y-ffVh-X3pbleqRheSGUOTLKgmf6J3aBXoenC4I4DnCXVRthR6uNpCxOJhVE1XegYARRVquauKYN20vUVH3e1emTntYU3uCJ_2I9i6JiqPAg/w400-h300/Why%20I%20Am%20a%20Missourian%20Pic%202.jpg" width="400" /></a></div><div class="separator" style="clear: both; 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margin-right: 1em;"><img border="0" data-original-height="4000" data-original-width="3000" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjHI2wcu9IK_0lF2zGmnDNr47-jzLjHjawnjJgHKvDr_rHp4w9fkS6W8CR86LeX34G_Z4j54Ig-QlIf-5bU8VLy_MIiElTKJ41RA5drg3zZu0FrGmBUchvzv4qiyLUR2XPSb2MKNxLbqprvNdGrVM_2BhyAHr5qIFrvXfRYBqkkATWgJJ5MzDur6sDr-w/w300-h400/Why%20I%20Am%20a%20Missourian%20Pic%207.jpg" width="300" /></a></div><br />Pastor David Ramirezhttp://www.blogger.com/profile/01777911480825540855noreply@blogger.com0tag:blogger.com,1999:blog-1046333938098707420.post-1447387820321411772022-10-13T08:42:00.002-05:002022-10-13T08:46:36.767-05:00President Pfotenhauer's Address to the 1917 Convention of The Evangelical Lutheran Synod of Missouri, Ohio, and Other States in Milwaukee<div class="separator" style="clear: both; text-align: center;"><br /></div><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEij9vvyGP9Bdi-m2J6f27EyExFP4_eBjPUHVJl7vZxhOTOnxgV-fllbR7ZPkvrchzupOUeHPIq91VBN9Kif1Ysy73FSttRgcAqTUWzD1eBpY-_uC5kAze0Knbp4P9wORRT5udfH2oKlMCzrcSHWZqT19NZlVHEd1hlbpIumk3JDa9VHUZP3ljvfmG2ZAA/s726/DFPfotenhauer.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="726" data-original-width="535" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEij9vvyGP9Bdi-m2J6f27EyExFP4_eBjPUHVJl7vZxhOTOnxgV-fllbR7ZPkvrchzupOUeHPIq91VBN9Kif1Ysy73FSttRgcAqTUWzD1eBpY-_uC5kAze0Knbp4P9wORRT5udfH2oKlMCzrcSHWZqT19NZlVHEd1hlbpIumk3JDa9VHUZP3ljvfmG2ZAA/s320/DFPfotenhauer.jpg" width="236" /></a></div><a href="http://cyclopedia.lcms.org/display.asp?t1=P&word=PFOTENHAUER.JOHANNFRIEDRICH" target="_blank">Rev. Johann Friedrich Pfotenhauer</a> was the fifth president of the Missouri Synod and the last one who was born in Germany. He served as president from 1911-1935. <p></p><p></p><p>Below is his address to the 1917 Synodical Convention. The convention was held June 20-29 in Milwaukee. You can find the Proceedings of the 1917 Convention <a href="https://files.lcms.org/file/preview/81DC2AE4-A4FF-4C52-8C6A-491FC98FBE5A" target="_blank">here</a>. Pfotenhauer's address was given in German, but the English translation is given below. </p><p>Though given a little over a hundred years ago, the address is incredibly timely for our current situation--pestilence, wars and rumors of wars, the anniversary of the Reformation, the temptations of unionism and laxity. </p><p><br /></p><p><br /></p><p><br /></p><p>Pfotenhauer understood the dangers surrounding the Synod and directed the Christian men who were at the convention to cling to the treasure of the Gospel which they had received from the mercies of Christ.</p><p></p><blockquote>Alas, it cannot be denied that in some respects we are not as our fathers were, that there has been a let-up in confessional definiteness and earnestness, in the love to God’s Word, in indoctrination, in the thorough instruction of the youth in the Catechism, and in the life of godliness. Oh, that we, as a synod might remain faithful and hold fast that which we have! Against us are the devil, the world, and our own evil flesh, as also the history of the Church, which shows that the Gospel did not continue in any one place for more than a few generations. For us are the mercy and grace of God, through which He, without our merit or worthiness, desires to retain among us the treasures of the Reformation.</blockquote><p></p><p><br /></p><p>It is certainly worth reading in full:</p><p><br /></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh6vH0NPqmUkq-5nbJvCu4E3XDOfbO7o0aCmcV7jUgcPGFWKRcL6Kw2_inZP0A3skTwv2W0Iyn1ZdXExbOhNZfiunfuQmAizUuszxNM1j0T5m6fu3BH-5JN4HOQEZt02aGSnekrVyfh4EuS822gRqZVHzMz3MKO5qrww0kjZv4mGh0spTimKdB_BsxCfw/s672/Screenshot%202022-10-12%201.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="626" data-original-width="672" height="373" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh6vH0NPqmUkq-5nbJvCu4E3XDOfbO7o0aCmcV7jUgcPGFWKRcL6Kw2_inZP0A3skTwv2W0Iyn1ZdXExbOhNZfiunfuQmAizUuszxNM1j0T5m6fu3BH-5JN4HOQEZt02aGSnekrVyfh4EuS822gRqZVHzMz3MKO5qrww0kjZv4mGh0spTimKdB_BsxCfw/w400-h373/Screenshot%202022-10-12%201.jpg" width="400" /></a></div><div class="separator" style="clear: both; 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text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjIKKMf7b8jPFQOwVg86lsXqarF2TwLkQcgfP0rtLGdEE-503uG4amhxRJJ-fphe5pA2EUigzCmFnoCu9PufE2Mkg82CfCX8QL8BUGj59JMDUjadGdq-0nAzaSjBtwLnn7qLOZRVtMjeGtyUuXSfFSubiXTWWyULycBrMRUm16XDpzHJrrHAkdxYasuJw/s1016/113932389_ca950b66-9a2a-476c-a483-fb115099aa74.png" imageanchor="1" style="clear: left; display: inline !important; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1016" data-original-width="440" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjIKKMf7b8jPFQOwVg86lsXqarF2TwLkQcgfP0rtLGdEE-503uG4amhxRJJ-fphe5pA2EUigzCmFnoCu9PufE2Mkg82CfCX8QL8BUGj59JMDUjadGdq-0nAzaSjBtwLnn7qLOZRVtMjeGtyUuXSfFSubiXTWWyULycBrMRUm16XDpzHJrrHAkdxYasuJw/w174-h400/113932389_ca950b66-9a2a-476c-a483-fb115099aa74.png" width="174" /></a><div style="text-align: left;">A<span style="text-align: left;">s mentioned in the </span><a href="https://l-toms.blogspot.com/2021/02/the-abiding-word-introduction-and.html" style="text-align: left;" target="_blank">introductory post in this series</a><span style="text-align: left;">, </span><i style="text-align: left;">The Abiding Word</i><span style="text-align: left;"> was a project for the centennial celebration of the founding of the Missouri Synod. The essays were based upon convention essays and other works in German to preserve "the father's faith in the children's language."</span></div></div><p></p><p>Each essay reworks the treasures from the German speaking Missouri Synod in differing ways. Some summarize, some essays extensively quote, and others more extensively rework and synthesize previous essays. For each essay, I will try to provide some information about the author and give a brief review of the essay.</p><div>BTW, here are some some interesting links regarding the publication of <i style="font-weight: bold;">The Abiding Word: Volume I</i>:</div><div><br /></div><div>-<a href="http://www.ctsfw.net/media/pdfs/CTMBookReview18-6.pdf" target="_blank">Review of Volume I by J. T. Mueller</a> (scroll to page 477)</div><div>-J .T. Mueller complaining about an <a href="http://www.ctsfw.net/media/pdfs/CTMTheologicalObserver18-8.pdf" target="_blank">unfair review in the ALC's periodical</a> (scroll to page 624) </div><div><br /></div><div><b><br /></b></div><div><b><br /></b></div><div><b><br /></b></div><div><b><br /></b></div><div><br /></div><div><b>1. </b><i style="font-weight: bold;">The Doctrine of Creation</i> <b>by G. Viehweg</b> was a 1945 convention essay of the Southern Nebraska District.</div><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: left;"></div><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: left;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgl782UG8g_ulbaRPTxamXXm3hmhKX-uvMq1gcJXqLRAYK1YLSVhMP_T7LgWkjMAbR1mI1NzrUhYmIGXTVDGnxGPj5E2sVGYcZO98hiWaY0eDYffeXwX0mz2R2MKcEsZmGts90EgNUvxGUajWnZP_97mNQ4U7cjVb_yvGUIgoZ5TYz6AIPJE6Cpof49CA/s640/113932389_137440588935.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="480" data-original-width="640" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgl782UG8g_ulbaRPTxamXXm3hmhKX-uvMq1gcJXqLRAYK1YLSVhMP_T7LgWkjMAbR1mI1NzrUhYmIGXTVDGnxGPj5E2sVGYcZO98hiWaY0eDYffeXwX0mz2R2MKcEsZmGts90EgNUvxGUajWnZP_97mNQ4U7cjVb_yvGUIgoZ5TYz6AIPJE6Cpof49CA/s320/113932389_137440588935.jpg" width="320" /></a>Pr. Gotthold Moritz Viehweg was a professor at Concordia College in Austin, Texas from 1928-1964. He was born in Planitz, Saxony on October 13, 1891. After coming to America, he went to Concordia College--Milwaukee and Concordia Seminary--St. Louis, graduating in 1914. He served as a pastor to congregations in Wellfleet, NE, Winfield, KS, and Arapahoe, NE. He died on August 19, 1977. (<a href="https://concordiahistoricalinstitute.org/today-in-history/tih0819/" target="_blank">details found through CHI</a>)<br /><br />You can find some <a href="https://texashistory.unt.edu/search/?q5=%22Viehweg%2C%20G.%22&t5=str_subject&searchType=advanced" target="_blank">interesting correspondence</a> of and about Viehweg and the beginning of his time at Concordia--Austin <a href="https://texashistory.unt.edu/search/?q5=%22Viehweg%2C%20G.%22&t5=str_subject&searchType=advanced" target="_blank">here</a>.</div><div class="separator" style="clear: both; text-align: left;"><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjsei3A_yV7nyco3-w4BCpEe0VZL7uqnbVa72M5AUtUAeQydsPdtqP5awjpl2GiuBSDmNAs2ciEdM7K-2MR9CiciqBLgH5eNJC5FZBStNGY6g4R5U68p0YZStCZt50rP3mP65cURsF3yEcC7kfZyiJKhyIg3G4lhUKZ2bmuG5xtvd_scBOGPnayTfo8IQ/s4000/Viehweg.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="4000" data-original-width="3000" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjsei3A_yV7nyco3-w4BCpEe0VZL7uqnbVa72M5AUtUAeQydsPdtqP5awjpl2GiuBSDmNAs2ciEdM7K-2MR9CiciqBLgH5eNJC5FZBStNGY6g4R5U68p0YZStCZt50rP3mP65cURsF3yEcC7kfZyiJKhyIg3G4lhUKZ2bmuG5xtvd_scBOGPnayTfo8IQ/s320/Viehweg.jpg" width="240" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div></div><div class="separator" style="clear: both; text-align: left;">The essays which form the background of Viehweg's work are:</div><div class="separator" style="clear: both; text-align: left;"><span> </span></div><div class="separator" style="clear: both; text-align: left;"><span><span> </span>a. District Convention Essays </span></div><div class="separator" style="clear: both; text-align: left;"><span><br /></span></div><div class="separator" style="clear: both; text-align: left;"><span><span> </span><span> </span>Atlantic, 1909, Chr. Merkel.</span></div><div class="separator" style="clear: both; text-align: left;"><span><span> </span><span> Canada, 1898, F. Bente; 1901, H. Wente; 1903, Wm. Moll.</span><br /></span></div><div class="separator" style="clear: both; text-align: left;"><span><span><span> </span><span> Central, 1878, E. W. Kaehler; 1885, C. Gross.</span><br /></span></span></div><div class="separator" style="clear: both; text-align: left;"><span><span><span><span> </span><span> Illinois, 1885, A Brauer.</span><br /></span></span></span></div><div class="separator" style="clear: both; text-align: left;"><span><span><span><span><span> </span><span> Michigan, 1901, Th. Engelder.</span><br /></span></span></span></span></div><div class="separator" style="clear: both; text-align: left;"><span><span><span><span><span><span> <span> </span></span>Nebraska, 1894, A. Graebner.</span></span></span></span></span></div><div class="separator" style="clear: both; text-align: left;"><span><span><span><span><span><span> </span><span> </span>South Dakota (and, it seems from the text of the essay, Southern), 1910, 1912, R. Pieper.</span></span></span></span></span></div><div class="separator" style="clear: both; text-align: left;"><span><span><span><span><span><span> </span></span></span></span></span></span></div><div class="separator" style="clear: both; text-align: left;"><span><span><span><span><span><span><span> </span>b. Articles</span><br /></span></span></span></span></span></div><div class="separator" style="clear: both; text-align: left;"><span><span><span><span><span><span><br /></span></span></span></span></span></span></div><div class="separator" style="clear: both; text-align: left;"><span><span><span><span><span><span> <i>Lehre und Wehre</i>, </span></span></span></span></span></span>22: 97, 240; 23: 273, 335, 362; 46: 8, 39, 135, 164, 217; "Die Evolutionismus und die Wissenschaften" by F. Bente. 55: 289, 351, 454, 499, 546; "Die Evolution und die Bibel" by J. Hoeness.</div><div class="separator" style="clear: both; text-align: left;"><span><span><span><span><span><span><span><span> <i>Theological Quarterly</i>, 9: 271, A. Graebner; 14: 78, 155, Th. Graebner. </span></span></span></span></span></span></span></span></div><div class="separator" style="clear: both; text-align: left;"><span><span><span><span><span><span><span><span><br /></span></span></span></span></span></span></span></span></div><div class="separator" style="clear: both; text-align: left;"><span><span><span><span><span><span><span><span><span> c. Other References in the Text</span><br /></span></span></span></span></span></span></span></span></div><div class="separator" style="clear: both; text-align: left;"><span><span><span><span><span><span><span><span><span><br /></span></span></span></span></span></span></span></span></span></div><div class="separator" style="clear: both; text-align: left;"><span><span><span><span><span><span><span><span><span> <i>Christliche Dogmatik</i>, F. Pieper. <br /></span></span></span></span></span></span></span></span></span></div><div class="separator" style="clear: both; text-align: left;"><span><span><span><span><span><span><span><span><span><span> <i>Notes on Genesis</i>, W. A. Maier.<br /></span></span></span></span></span></span></span></span></span></span></div><div class="separator" style="clear: both; text-align: left;"><span><span><span><span><span><span><span><span><span><span><span> <i>Evolution; an Investigation and a Criticism</i>, Th. Graebner.<br /></span></span></span></span></span></span></span></span></span></span></span></div><div class="separator" style="clear: both; text-align: left;"><span><span><span><span><span><span><span><span><span><span><span><span> </span><span> </span></span></span></span></span></span></span></span></span></span></span></span><i>Christliche Dogmatik, </i>J. T. Mueller.</div><div class="separator" style="clear: both; text-align: left;"> <i>Genesis</i>, H. C. Leupold</div><div class="separator" style="clear: both; text-align: left;"> various quotes from Luther.</div><div class="separator" style="clear: both; text-align: left;"><span><span><span><span><span><span><span><span><span><span><br /></span></span></span></span></span></span></span></span></span></span></div><div class="separator" style="clear: both; text-align: left;"><span><span><span><span><span><span><span><span><span><span>Viehweg strongly and hilariously condemns both the unbiblical and unscientific view of those who reject the biblical account of creation:</span></span></span></span></span></span></span></span></span></span></div><div class="separator" style="clear: both; text-align: left;"><span><span><span><span><span><span><span><span><span><span><br /></span></span></span></span></span></span></span></span></span></span></div><div class="separator" style="clear: both; text-align: left;"><span><span><span><span><span><span><span><span><span><span><blockquote>If we men presume to correct God's account of creation through inferences from the present condition of the world, we are indulging in unscientific conceit and pretense which does not become a Christian or any man for that matter. The disagreement between geologists concerning the age of the earth a man is so great that they can speak of the assured results of geology only if they completely give up the use of that small amount of reason which we still have after the Fall. Some are satisfied with a few hundred thousand years, other demand millions of years. Among these gentlemen a million of years is a mere trifle. They are very generous; a million more or less does not matter, but is that scientific?</blockquote></span></span></span></span></span></span></span></span></span></span></div>He also relates the differing opinions of R. Pieper and some of the delegates of the Southern District concerning the firmament (which is actually a long running debate, z. B. Luther and Baier disagree on this):<div><blockquote>R. Pieper, South. Distr., 1910, pp. 26, 27, claims that the waters beyond the firmament are nothing but the clouds...Some of the delegates of the Southern District did not agree with R. Pieper's views on the firmament. They did not think that the firmament was the atmosphere surrounding the earth, but the star-spangled vault of the sky, that the clouds were not the waters beyond, but rather under firmament. The waters beyond the firmament were, in their opinion, not fog or vapor, but water whose nature is unknown to us.</blockquote></div><div>Our forefathers also had quite a robust understanding of the natural knowledge of God. Concerning the birds of creation declaring the glory of God, Viehweg writes:</div><div><br /></div><div><blockquote>R. Pieper mentions especially the meadowlark and the nightingale. If a man has an ear for these voices, they sing into his heart the wisdom and goodness of his Creator, and admonish him to join them in the praises of the Creator, forgetting useless, heathenish cares and worries.</blockquote></div><div>The essay is definitely worth reading in full. </div><div><br /><p></p><div><b>Need to Get Level:</b> <b>10/10</b> for pastors; <b>3/10</b> for laymen <b>[For the Abiding Word Set in General]</b></div><div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;">If you are a Lutheran pastor, particularly a Missouri Synod pastor, and do not have this on your shelf, you ought to be ashamed of yourself. Bear the proper fruit of repentance and get a copy. If you are a layman who is very interested in studying dogmatics or digging into a particular doctrinal topic, these essays will give you an English survey of what our early Missouri forefathers taught.</div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;">You can get new <a href="https://search.cph.org/search#w=abiding%20word" target="_blank">paperbacks from CPH</a>, or find original hardbacks on Amazon and other online booksellers.</div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;"><b>Other Posts in the Series on The Abiding Word</b></div></div><div class="separator" style="clear: both;"><b><br /></b></div><div class="separator" style="clear: both;"><a href="https://l-toms.blogspot.com/2021/02/the-abiding-word-introduction-and.html" target="_blank">The Abiding Word: Introduction and Overview</a></div><div class="separator" style="clear: both;">The Abiding Word: Volume I</div><div class="separator" style="clear: both;">The Abiding Word: Volume II</div><div class="separator" style="clear: both;">The Abiding Word: Volume III</div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both; text-align: center;"><b>Contents of Volume One</b></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEho5alG9TcCDRa9SxFa7IDpVTKGW0B5NI1zhfyElgRUH9Me9wHnSM0E9SMNfbWh1vK6dWSlZsxYI4uOWvh841vgXgrSnAJF-Bz2W90JOp17a2VMRNvMuRwJKvC2lH8mfv9IZCW_SFxrPfzk/s1600/IMG_6324.JPG" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="1600" data-original-width="1200" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEho5alG9TcCDRa9SxFa7IDpVTKGW0B5NI1zhfyElgRUH9Me9wHnSM0E9SMNfbWh1vK6dWSlZsxYI4uOWvh841vgXgrSnAJF-Bz2W90JOp17a2VMRNvMuRwJKvC2lH8mfv9IZCW_SFxrPfzk/w300-h400/IMG_6324.JPG" width="300" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><div class="separator" style="clear: both;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgge4OJ20fDjTq5cxhWKQQkkLh-ZNw06nYkHFoNHID2Z3iSm890pKFjuSFYiAZhlgL85tqghUfdZu3ZBpsb0ZYvF5PCeYKv28hI6i7OzUCtYwrCJ806LuGTlb2F33JPzQr1SQ1bcdksOFVB/s1600/IMG_6326.JPG" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="1600" data-original-width="1200" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgge4OJ20fDjTq5cxhWKQQkkLh-ZNw06nYkHFoNHID2Z3iSm890pKFjuSFYiAZhlgL85tqghUfdZu3ZBpsb0ZYvF5PCeYKv28hI6i7OzUCtYwrCJ806LuGTlb2F33JPzQr1SQ1bcdksOFVB/w300-h400/IMG_6326.JPG" width="300" /></a></div><div class="separator" style="clear: both;"><br /><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjUxG7vxH7FhjM2k8Jw2DeSgXRe9ppc_luzD4CIdRz05OMHQ1ZYFlQO9j9qEM-IxFHsbfCnMPqh_xEZy_txJiyYSuocTwdzI8QRWimwPb3Mk1L8Q33C1QWrfRxFx0KPfqY-G8XtMmSAKQNP/s1600/IMG_6327.JPG" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="1600" data-original-width="1200" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjUxG7vxH7FhjM2k8Jw2DeSgXRe9ppc_luzD4CIdRz05OMHQ1ZYFlQO9j9qEM-IxFHsbfCnMPqh_xEZy_txJiyYSuocTwdzI8QRWimwPb3Mk1L8Q33C1QWrfRxFx0KPfqY-G8XtMmSAKQNP/w300-h400/IMG_6327.JPG" width="300" /></a></div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;"><br /></div><br /></div><div class="separator" style="clear: both;"><b><br /></b></div></div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;"><br /></div>Pastor David Ramirezhttp://www.blogger.com/profile/01777911480825540855noreply@blogger.com0tag:blogger.com,1999:blog-1046333938098707420.post-60940552782171544182021-02-16T09:49:00.001-06:002021-09-28T07:24:32.264-05:00The Abiding Word: Introduction and Overview<br />
<div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: left;"><div class="separator" style="clear: both; text-align: left;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhynhQVxt_duIOSykAdS24Y14As4Ua7hnRY98G98bLN3PLJ0zLbcBBfABA_ixrYb_qb2XYMgyXEY-lA9TUuF6FEhn-z_SnpvMhMU92QcQ3XVPtU8rfbhnI4re8HHP4vCqRk-JRisdfj-9ai/s1600/IMG_6323.JPG" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhynhQVxt_duIOSykAdS24Y14As4Ua7hnRY98G98bLN3PLJ0zLbcBBfABA_ixrYb_qb2XYMgyXEY-lA9TUuF6FEhn-z_SnpvMhMU92QcQ3XVPtU8rfbhnI4re8HHP4vCqRk-JRisdfj-9ai/w300-h400/IMG_6323.JPG" width="300" /></a></div><i>The Abiding Word</i> is a classic collection of doctrinal essays produced in honor of the Missouri Synod's centennial in 1947 and edited by <a href="http://cyclopedia.lcms.org/display.asp?t1=L&word=LAETSCH.THEODOREFERDINANDKARL" target="_blank">Theodore Laetsch</a>. The original collection included the only the first two volumes, which were district convention essays from 1945 published in 1946 and 1947. The third volume was a later continuation published in 1960 that included additional convention essays from the years 1955 and 1956. This also explains why the first two volumes are usually found in hardback and the last is, unfortunately, usually found in paperback. <br /><br />The essays in <i>The Abiding Word</i> are organized by doctrinal topic. The essays were the result of a deliberate plan to take from the best of the early convention essays (and other works) in the Missouri Synod, written in German, and rework and preserve those gems in English language essays. In the back of the first two volumes, there in an appendix that lists the works each author drew upon for his essay.</div><div class="separator" style="clear: both; text-align: left;"><br /></div><span><a name='more'></a></span><div class="separator" style="clear: both; text-align: left;">The publication of <i>The Abiding Word</i> was one of the projects completed by the Centennial Committee that had been established at the 1941 synodical convention.</div><div class="separator" style="clear: both; text-align: left;"><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjJCPgTtvgVtPRCt-klKBNVfGTAabld0BjgYJV1BXN3OLHZDkEC78PqV3LlOFZJNJBAFZUwUMrPmFRpgd42Eui17rFPWON-G236nO4-Pl-Q48wHNxTtyW38r79sBuzrLDc-qTCm2AtA9i01/s517/Screenshot+2021-02-09+210500.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="330" data-original-width="517" height="255" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjJCPgTtvgVtPRCt-klKBNVfGTAabld0BjgYJV1BXN3OLHZDkEC78PqV3LlOFZJNJBAFZUwUMrPmFRpgd42Eui17rFPWON-G236nO4-Pl-Q48wHNxTtyW38r79sBuzrLDc-qTCm2AtA9i01/w400-h255/Screenshot+2021-02-09+210500.png" title="[From the 1941 Convention Proceedings]" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">[From p. 420 of the 1941 Convention Proceedings]</td></tr></tbody></table><br /><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: left;">The members of that committee were:</div><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: left;">Chairman: <a href="http://cyclopedia.lcms.org/display.asp?t1=H&word=HOYER.THEODORE" target="_blank">Dr. Theodore Hoyer</a> (professor of Concordia-St. Louis)</div><div class="separator" style="clear: both; text-align: left;">Secretary: <a href="https://archive.org/details/RomoserNotesOnRomans1617.18/mode/2up" target="_blank">Rev. Harold W. Romoser</a> (pastor of Trinity-Oak Park; Chairman of the Chicago Study Club)</div><div class="separator" style="clear: both; text-align: left;">Members: <a href="http://cyclopedia.lcms.org/display.asp?t1=F&word=FUERBRINGER.LUDWIGERNEST" target="_blank">Dr. Ludwig Fuerbringer</a> (professor and former president of Concordia Seminary-St. Louis)</div><div class="separator" style="clear: both; text-align: left;"> <a href="http://cyclopedia.lcms.org/display.asp?t1=H&word=HEMMETER.HENRYBERNARD" target="_blank">Dr. Henry B. Hemmeter</a> (president of Concordia Theo. Seminary-Springfield)</div><div class="separator" style="clear: both; text-align: left;"> <a href="https://www.findagrave.com/memorial/136898465/ernest-theodore-lams" target="_blank">Dr. Ernest T. Lams</a> (district president of the NID until 1945; pastor of Christ-Oak Park, IL)</div><div class="separator" style="clear: both; text-align: left;"> Teacher A. H. Kramer </div><div class="separator" style="clear: both; text-align: left;"> Mr. G. A. Fleischer</div><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: left;"><i>Note:</i> If anyone has more information about the two final men, please let me know.</div><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: left;">The men who put together The Abiding Word believed the title summed up the rationale for the collection:</div><div class="separator" style="clear: both; text-align: left;"><br /><div><blockquote>The title of this book, The Abiding Word, indicates the reason for its publication. Our Missouri Synod, in 1947, looks back on a century of its existence. The fourth generation is taking up the work in our part of the Lord's kingdom on earth; and they are inheriting, undiminished and undiluted, the chief treasure which the fathers came to these shores to save: The Word of our God. For that we give thanks to Him in our centennial year...And we, a hundred years later, present to the reader, "the father's faith in the children's language"--essays containing the gist of doctrinal treasures laid down in the reports of early synodical conventions, now discussed and adopted by the conventions of 1945. (from the Preface)</blockquote></div></div><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: left;"><b>Need to Get Level:</b> <b>10/10</b> for pastors; <b>3/10</b> for laymen</div><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: left;">If you are a Lutheran pastor, particularly a Missouri Synod pastor, and do not have this on your shelf, you ought to be ashamed of yourself. Bear the proper fruit of repentance and get a copy. If you are a layman who is very interested in studying dogmatics or digging into a particular doctrinal topic, these essays will give you an English survey of what our early Missouri forefathers taught.</div><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: left;">You can get new <a href="https://search.cph.org/search#w=abiding%20word" target="_blank">paperbacks from CPH</a>, or find original hardbacks on Amazon and other online booksellers.</div><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: left;"><i>Note:</i> There will be more particular reviews of each of the three volumes posted over the next few weeks.</div><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: center;"><br /></div>
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</div>Pastor David Ramirezhttp://www.blogger.com/profile/01777911480825540855noreply@blogger.com0tag:blogger.com,1999:blog-1046333938098707420.post-56461275666317525292021-02-08T18:18:00.000-06:002021-02-08T18:18:52.842-06:00The Story of Our Church in America by Theodore Graebner<div class="separator"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi6yF6WKwtvDVdL4hzBW49NlP-7_D4Uc6JOYUYEHWUIPgjKuM43EVMzj5wpz4ms9EYZbzLqBbAfwk_Q7kquYWhodwTMP-mr8gFtXoy0n6m4EKuvE6UHvrFCG-goh4WZxoFAYZPSOH1e4aa4/s403/Screenshot+2021-02-08+144118+2.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="337" data-original-width="403" height="335" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi6yF6WKwtvDVdL4hzBW49NlP-7_D4Uc6JOYUYEHWUIPgjKuM43EVMzj5wpz4ms9EYZbzLqBbAfwk_Q7kquYWhodwTMP-mr8gFtXoy0n6m4EKuvE6UHvrFCG-goh4WZxoFAYZPSOH1e4aa4/w400-h335/Screenshot+2021-02-08+144118+2.png" width="400" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><p style="text-align: left;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjISZrBy5YMhSXPLlCjmJPvzrD2IkCg6J4Q1kmtCyoVkjhJkwK9GLsEYJ8LLNe-jqvjNmvr4udZBF9g9jL4OA9msHy2au6Nm0lXLwOw9T2elek4mm3UffdPYEFfNOMq4wU_hWSXSumXNu4c/s748/Screenshot+2021-02-08+171103+3.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="748" data-original-width="399" height="590" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjISZrBy5YMhSXPLlCjmJPvzrD2IkCg6J4Q1kmtCyoVkjhJkwK9GLsEYJ8LLNe-jqvjNmvr4udZBF9g9jL4OA9msHy2au6Nm0lXLwOw9T2elek4mm3UffdPYEFfNOMq4wU_hWSXSumXNu4c/w316-h590/Screenshot+2021-02-08+171103+3.png" width="316" /></a><i></i></p><p style="text-align: left;"><i>The Story of Our Church in America</i> is a brief survey (33 pages) of the history of the Missouri Synod. While it is certainly not comprehensive, it offers a overview of the Missouri Synod's first 75 years. Of special note are the first three chapters which give a brief sketch of Lutheranism in North America before the founding of the Synod. Attention is given to the work of the Synod in education, publishing, and both home and foreign missions. The book has a wealth of pictures of the principle founders and leaders of the Synod as well as hand drawn maps that add a nice touch. Though originally published in 1922, the last chapter (of the version I have) includes an <i>Addenda</i> of supplementary material from 1932.</p></div><p>Thedore Graebner goes out of his way to thank a Mr. Bendix Taenzer of St. Louis, the artist of the maps. Graebner states that, "No such maps illustrating the history of American Lutheranism, and especially the work and development of our Synod, have ever been printed before." (The maps from the booklet are included as pictures below.) As a lover of maps myself, and a firm believer in their importance in teaching, I cannot help but echo Graebner's exhortation concerning their usefulness: "They deserve earnest study, and, once their meaning is well grasped, will deepen our realization of divine favors conferred upon our Church."</p><p><br /></p><p><br /></p><p></p><span><a name='more'></a></span><p>The history of the book's publication is interesting as well. Graebner was already at work on a brief work of the history of the Synod when he was made aware of a resolution passed by the school board of the South Wisconsin District. The resolution stated that there was a "woeful lack of information in our own circles concerning Synod and the various phases of its activity," and suggested that "the situation might partly be remedied with the aid of our Christian day-schools." The General School Board of the Missouri Synod seemingly agreed and supported the resolution from the SWD. Graebner relates in the introduction that he viewed the booklet as also helping to fulfill a resolution of the Detroit synodical convention of 1920 that called for such literature as well. </p><p>It sure is good when synodical resolutions are actually useful and get accomplished! Well, perhaps the past isn't as rosy as it seems from behind our tinted glasses. In Graebner's estimation, with the publishing of the booklet, the resolution from Detroit "has now received at least initial consideration."</p><p>I have made the whole booklet available in PDF <a href="https://drive.google.com/file/d/1Wb3NwkIqkHgvbcMLdvzal7WA5e9eUenh/view?usp=sharing" target="_blank">here</a>.</p><p>If you would like to know more about Theodore Graebner, there is more biographical information on him at the bottom of <a href="https://l-toms.blogspot.com/2019/06/the-victory-of-cross-chapters-from.html" target="_blank">this post</a>.</p><div class="separator" style="clear: both;"><b><u>Need To Get Level</u>:</b> <b>5/10 </b>for pastors and laymen. <b>10/10</b> for map lovers.</div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;">There are many more detailed histories of the Missouri Synod and the Lutheran Church in America. . It's most basic use would be for an introductory history for adults or children. However, this little booklet would be excellent for other specific purposes. For example, it could be used in a study on the history of Lutherans in America. Currently, I am using it as the basis of the study we do at the beginning of our Elders Meetings. I am also considering it for a congregational study in the future. So far it is working out very well. It is short, sweet, and perfect for jumping off into more detailed discussion. Each chapter basically serves as a worksheet and summary handout. While the subsequent 100 years will need to be filled in, this booklet is a great tool for outlining how the Missouri Synod got started, grew, and its original purposes.</div><p><br /></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhrYX_RhVCAQ2RBd0U7ANlmgDTvaoSERk46WmPL_N3XUMrQMvij5s0QWT7E7TN-JkPGspWGSORDnKixT9kdpVM8pxn3ug3p4Pk5zS_Tvt9mtfZEUn8ToB-_cghAwDCnE0zxQj6VRmF14GxO/s727/Screenshot+2021-02-08+115941.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="727" data-original-width="412" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhrYX_RhVCAQ2RBd0U7ANlmgDTvaoSERk46WmPL_N3XUMrQMvij5s0QWT7E7TN-JkPGspWGSORDnKixT9kdpVM8pxn3ug3p4Pk5zS_Tvt9mtfZEUn8ToB-_cghAwDCnE0zxQj6VRmF14GxO/w226-h400/Screenshot+2021-02-08+115941.png" width="226" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhJ3vqpoFUDOp3SXx34qAhgm98_MGPGH3vQE8ReQ1_6Baz7tiZ8pZBX9zo1zZxfo3TPz6HAcUSUgrsDjSvzW2Biyl9ieN5QydPCDHrGrxbtGkK0LemmrvvC3FPxhj2GfIlHKf40cg8eFecJ/s317/Screenshot+2021-02-08+120127.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="301" data-original-width="317" height="380" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhJ3vqpoFUDOp3SXx34qAhgm98_MGPGH3vQE8ReQ1_6Baz7tiZ8pZBX9zo1zZxfo3TPz6HAcUSUgrsDjSvzW2Biyl9ieN5QydPCDHrGrxbtGkK0LemmrvvC3FPxhj2GfIlHKf40cg8eFecJ/w400-h380/Screenshot+2021-02-08+120127.png" width="400" /></a></div><br /><br /><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgRa-MzqKhiH7IOkWfOF_eQWGHEwW4kMr5XOtJIF7wRnLJrsDLDXui2AWSb8vKhyWFyV59zNAasBkmpZ2kFX1jgwbNiUeBj5aEHJmeoJE1JH3unGt8gHZkvOi4aYmg7zgxEUK17iOmxtl_n/s511/Screenshot+2021-02-08+120441.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="511" data-original-width="508" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgRa-MzqKhiH7IOkWfOF_eQWGHEwW4kMr5XOtJIF7wRnLJrsDLDXui2AWSb8vKhyWFyV59zNAasBkmpZ2kFX1jgwbNiUeBj5aEHJmeoJE1JH3unGt8gHZkvOi4aYmg7zgxEUK17iOmxtl_n/w398-h400/Screenshot+2021-02-08+120441.png" width="398" /></a></div><div><br /></div><div class="separator" style="clear: both; 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text-align: center;"><br /></div><br />Pastor David Ramirezhttp://www.blogger.com/profile/01777911480825540855noreply@blogger.com0tag:blogger.com,1999:blog-1046333938098707420.post-21756138159232603822019-06-18T14:51:00.000-05:002019-06-18T14:51:52.254-05:00To What Intent Does God Afflict Us With Sickness? by Rev. Dr. Wilhelm Sihler<br />
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<img alt="Image result for wilhelm sihler" height="400" src="https://upload.wikimedia.org/wikipedia/commons/2/2e/Wilhelm_Sihler.JPG" width="301" /></div>
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This short paper, <a href="http://1580press.com/freepapers/1580p0008.pdf" target="_blank">"To What Intent Does God Afflict Us With Sickness?"</a>, is an excellent, brief resource that addresses common questions surrounding the reality of suffering and God's omnipotence. The PDF of the work is provided by <a href="http://1580press.com/" target="_blank">1580 Press</a>, a site where one can find many other L-TOMs and other Lutheran works. I believe 1580 Press is run by Nathan Higgins.<br />
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Sihler was an important figure in the formation of the Missouri Synod and the establishment of the Fort Wayne Seminary. For a article on his life and work, see <a href="http://www.ctsfw.net/media/pdfs/spitzfoundingfather.pdf" target="_blank">"Professor Wilhelm Sihler: Founding Father of Lutheranism in America and First President of Concordia Theological Seminary"</a> by Lewis Spitz Jr.<br />
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In this brief paper, Sihler directly confronts the often troubling truth that God sends sickness to both unbelievers and believers. Straightforward assertion of the truth and childlike trust in the Word and promises of God are hallmarks of Missourian writing--especially from this era. And on this front, Sihler does not disappoint. When discussing God sending sicknesses to unbelievers, he writes: <br />
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<a name='more'></a><br />
<blockquote class="tr_bq">
"In short, God’s gracious design in afflicting unbelievers with disease aims at making them
come to thoroughly, by the demands and curses of His law and the disciplinary punishment of
sickness, that they might experience the burden and curse of their sins greatly and attain with a
broken spirit and a contrite heart to true repentance."</blockquote>
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And, when tackling the afflictions of Christians, Sihler states:<br />
<br />
<blockquote class="tr_bq">
"But with believers, with His dear children in Christ, God aims at a different object by visiting
them with sickness. For them it is not a punishment, but a wholesome chastisement, a means of
paternal training for the purpose of maintaining them also thereby, in connection with His Word,
in repentance, faith and new obedience."</blockquote>
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<b><u>Need to Get</u>: 10/10</b><br /><br />For both pastors and laymen, I cannot recommend this work highly enough. I have printed it out or sent it to countless parishioners, friends, and loved ones. It is direct, clear, and brief. It offers great comfort...because it's message is built on the Truth.<br />
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<i>Note on Translation</i>: A brief note at the end of the PDF from 1580 Press states:<br />
<br />
<blockquote class="tr_bq">
“To What Intent Does God Afflict Us With Sickness” by Rev. Dr. W. Sihler is here reprinted from The Lutheran Witness, July 7, 1883, Volume 2, Number 4, pages 31-32. Note: While no translator is expressly indicated, the article ends both with a reference to Zeit- und Gelegen-heitsPredigten, pages 28-32, and the initials of The Lutheran Witness’s editor, C. A. Frank, in brackets.</blockquote>
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<blockquote class="tr_bq" style="text-align: center;">
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Pastor David Ramirezhttp://www.blogger.com/profile/01777911480825540855noreply@blogger.com0tag:blogger.com,1999:blog-1046333938098707420.post-34945442614709699262019-06-12T18:32:00.002-05:002019-06-12T18:32:57.807-05:00The Victory of the Cross: Chapters from the History of the Early Church by Theodore Graebner<br />
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<i>Our Faith Victorious</i> was published in 1913 by Ernst Kaufmann in New York and was printed in Germany. It sold for 25 cents a copy. The book is a summary of early church history by Theodore Graebner. Graebner was a prodigous writer, especially of popular books and tracts, who served as the Lutheran Witness editor for 35 years (1914 to 1949) as well as teaching at Concordia Seminary--St. Louis. </div>
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<a href="https://books.google.com/books?id=NWdMAAAAYAAJ&pg=PA48-IA54&dq=%22victory+of+the+cross%22+graebner&hl=en&sa=X&ved=0ahUKEwj0ypbUyOTiAhULPK0KHT3wBI8Q6AEISzAH#v=onepage&q=%22victory%20of%20the%20cross%22%20graebner&f=false" target="_blank">Here is a brief review</a> of the book in the Augustana Synod's periodical <i>The Lutheran Companion</i> (November 22, 1913). </div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgZpmRuKNPr3bVz0w_H3RxxYrWiJaaWoI7J9-kI77WHwMYH2OdgKuJEfD-WFK8zKPEeJvrCCuI6UrztqM-eiqzd5nk4OK5DqYJT_LpPfALrjjZS4L_SWh4TPVFwejrjgSoHof2RbFxzz3PT/s1600/The+Victory+of+the+Cross+Table+of+Contents+jpg.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1600" data-original-width="900" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgZpmRuKNPr3bVz0w_H3RxxYrWiJaaWoI7J9-kI77WHwMYH2OdgKuJEfD-WFK8zKPEeJvrCCuI6UrztqM-eiqzd5nk4OK5DqYJT_LpPfALrjjZS4L_SWh4TPVFwejrjgSoHof2RbFxzz3PT/s400/The+Victory+of+the+Cross+Table+of+Contents+jpg.jpg" width="225" /></a>This slim volume does an excellent job familiarizing the reader with the trials and tribulations that the early Christians experienced. The first couple chapters recount Jesus telling the disciples that tribulations would come from the Jews and Gentiles and how this was fulfilled during the apostolic age and beyond. Before turning to particular persons in church history, Graebner has a very good chapter on <i>why</i> the early Christians were persecuted. Throughout the rest of the book major figures covered such as: Nero, Ignatius, Polycarp, Blandina, Perpetua and Felicitas, Decius, Diocletian, Boy Martyrs, Constantine, and Julian as well as important aspects of early Church faith and life: Church Buildings, Worship of the Early Church, the Holy Supper and the Feast of Love, the Brotherhood, the Spirit of Meekness, "Love Your Enemies," the Catacombs of Rome, Ancient Epitaphs, Symbols, Marble Sepulchres, the Victory of the Church over Heathenism, and a parting look at the city of Treves.</div>
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Graebner ended his brief tour through early Church history with these lines:<br /></div>
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The writer of these lines some years ago stood on a pinnacle of the southern tower, from which a magnificent view of the Moselle, winding among vine-yard covered hills, is obtained. His thoughts reverted to the days of the remarkable ruler, under whose dominion the church of Christ, after centuries of persecution, was accorded the protection of the law. The vine-clad hills, basking in the sun-light, yonder winding river, and distant sky-line, were once swept by the gaze of imperial Constantine.</blockquote>
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What the mind of Constantine could never surmise, has come to pass: the Christian church, then trodden into the dust by the iron heel of persecution, has survived the downfall of the Roman Empire! Palace and amphitheatre are now in ruins, long fallen into decay; the faith of the ancient church still lives in the heart of millions.</blockquote>
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Soon after the death of Constantine, the power departed from Rome. The Empire was divided, its provinces were invaded by foreign conquerors, and the glory of the ancient world sank into the dust. Many centuries have passed, other empires rose and fell, but the kingdom of Christ endures and will endure to the end of time.</blockquote>
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The <i>Victory of the Cross</i> is simple enough for a child but also would be found interesting and engaging to an adult. The numerous pictures are a great help, and the chapter divisions make it easy to use in a classroom or book study setting.<br /><br /></div>
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<a href="https://www.blackswanbooks.com/pictures/285951.JPG" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="400" src="https://www.blackswanbooks.com/pictures/285951.JPG" width="262" /></a>There was also a slightly revised version of <i>The Victory of the Cross</i> entitled <i>Our Faith Victorious: Chapters from the Life of the Early Church Retold for the Newly Confirmed</i><span style="color: #333399; font-family: Trebuchet MS; font-size: medium;"><span style="background-color: white;"> </span></span>which was obviously made especially for confirmands. Also published by Ernst Kaufmann, it sold for 15 cents. </div>
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<b><u>Need to Get Level</u>: 8/10 </b>for pastors and laymen.</div>
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If you can find this little book, nab it. It is a great introduction (for you or your children) into the history of the early Church. It is especially good for children to read and absorb so they understand the reality that they are called upon to suffer all things, even death, rather than fall away from our faith and the victory won by the cross of Christ our Savior. It could also be used as a basis for a class for children or adult study.</div>
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<b><i>Note:</i></b> Theodore Graebner was the son of A. L. Graebner, whose <i>Outlines of Doctrinal Theology</i> was reviewed on this blog <a href="http://l-toms.blogspot.com/2013/09/outlines-of-doctrinal-theology-by-l.html" target="_blank">here</a>. Though Theo. Graebner was well known for his staunch orthodoxy in his early years (see "<a href="https://clclutheran.org/library/Leprosy_of_Unionism.pdf" target="_blank">The Leprosy of Unionism</a>"), he became more aligned with the growing "moderate" faction in his later years and signed the Statement of the 44 in 1945. For more information on Graebner, here is a brief biography by his colleague Paul Bretscher: </div>
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<a href="http://www.ctsfw.net/media/pdfs/BretscherTheodoreConradGraebner.pdf">http://www.ctsfw.net/media/pdfs/BretscherTheodoreConradGraebner.pdf</a></div>
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Pastor David Ramirezhttp://www.blogger.com/profile/01777911480825540855noreply@blogger.com0tag:blogger.com,1999:blog-1046333938098707420.post-49607299648935122462018-12-26T11:34:00.001-06:002018-12-26T11:34:19.544-06:00Happy Feast of St. Stephen: "Some Difficulties in the Speech of Stephen, Acts 7" by William F. Arndt<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjusaVY8yJ9_nL4YEMe2kCqKh9jSLxwHwKOmqQwn2KdQWRZOYUDdBR5QRGFdXKI1gqZCWCdOjxhJEr4wCmfzSpa6AlO4Jq8JAMTv4RUTLtbe40x8RxIeWqjBuMb9YxgqO8z9ZesZjmyEhfx/s1600/st-stephen.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img alt="" border="0" data-original-height="630" data-original-width="750" height="335" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjusaVY8yJ9_nL4YEMe2kCqKh9jSLxwHwKOmqQwn2KdQWRZOYUDdBR5QRGFdXKI1gqZCWCdOjxhJEr4wCmfzSpa6AlO4Jq8JAMTv4RUTLtbe40x8RxIeWqjBuMb9YxgqO8z9ZesZjmyEhfx/s400/st-stephen.jpg" title="" width="400" /></a></div>
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Longtime professor at Concordia Seminary--St. Louis, William F. Arndt, wrote numerous books and articles on "Bible difficulties." These works focused on disabusing people of the notion that the Bible contained errors, showing that with calm logic and careful investigation one could resolve most alleged discrepancies, or, even when the resolution surpassed our knowledge or insight, that this did not necessitate or prove a contradiction. Sometimes a fair evaluation was one that might not be able to settle upon a single resolution, but had to leave several possibilities open. Arndt's purpose was to both dismiss alleged proofs of inaccuracies or mistakes that skeptics clung to and to lead believers to trust in the reliability of the Scriptures and have humility when approaching God's Word.<br />
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A delightful and <a href="http://www.ctsfw.net/media/pdfs/ArndtSpeechofStephen.pdf" target="_blank">brief essay</a>, or perhaps a delightfully brief essay, on this theme by Arndt was one in which he covered the alleged "difficulties" and discrepancies in Stephen's Speech in Acts 7. I encourage you to read it in honor of St. Stephen and the commemoration of his martyrdom.<br />
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http://www.ctsfw.net/media/pdfs/ArndtSpeechofStephen.pdf<br />
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<b><u>Need to <strike>Get</strike> Read Level</u>:</b> 10/10--Why wouldn't you read this great essay on St. Stephen's Day.<br />
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<i><b>Note:</b></i> A couple of full length books that Arndt wrote on the topic of "Bible difficulties" are:<br />
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<a href="https://www.amazon.com/Bible-Difficulties-Examination-Irreconcilable-Inspiration/dp/1164483900" target="_blank">Bible Difficulties: An Examination Of Passages Of The Bible Alleged To Be Irreconcilable With Its Inspiration</a><br />
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https://www.amazon.com/Bible-Difficulties-Examination-Irreconcilable-Inspiration/dp/1164483900<br />
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<a href="https://www.amazon.com/Does-Bible-Contradict-Itself-Contradictions/dp/0570037212" target="_blank">Does the Bible Contradict Itself?: A Discussion of Alleged Contradictions in the Bible</a><br />
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<br />https://www.amazon.com/Does-Bible-Contradict-Itself-Contradictions/dp/0570037212<br />
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Or, get them both in one revised and expanded volume:<br />
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<a href="https://www.amazon.com/Bible-Difficulties-Seeming-Contradictions-William/dp/0758618468" target="_blank">Bible Difficulties and Seeming Contradictions</a><br />
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https://www.amazon.com/Bible-Difficulties-Seeming-Contradictions-William/dp/0758618468<br />
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I honestly don't see why resources that are so helpful and have proven themselves over several generations shouldn't be on everyone's shelf.</div>
Pastor David Ramirezhttp://www.blogger.com/profile/01777911480825540855noreply@blogger.com0tag:blogger.com,1999:blog-1046333938098707420.post-79244820933821421272017-09-02T14:50:00.000-05:002017-09-02T16:52:24.378-05:00Engelder on "The Hades Gospel": Still Needed Today! (Compilation of All Links)<div class="separator" style="clear: both; text-align: center;">
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Once again, the worth of this theological treasure, Engelder's "The Hades Gospel," <a href="http://thefederalist.com/2017/09/01/heres-answer-rob-bell-wont-give-aaron-rodgers-salvation-people-remote-rainforest/" target="_blank">is proven</a>. For those confused on the matter, Engelder makes clear that Lutherans do not believe in the "Hades Gospel." We do not believe that you get a "second chance" in the afterlife or on the Last Day.<br />
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People who die in unbelief go to hell. That is what the Bible teaches. If that is unsettling, than you must refresh your abhorrence and hatred for sin in conformity and in reflection of God's <i>righteous</i> wrath against sin. As Engelder points out, we must repent and mortify our fleshly thoughts. We are not to accuse God of sin by saying, or implying, that He wrongfully didn't give people a "fair chance" as if all men were not poor miserable sinners who deserve damnation.<br />
<a name='more'></a>Engelder's concern is that we remember that God has <i>graciously</i> redeemed us from our <i>just</i> punishment by His great love and mercy poured out in Christ Jesus. The Lord does this in accordance with His goodness which He defines and teaches to us in His Word. Thus, as Engelder shows, Lutherans are not to engage in speculative gymnastics and teach it as scriptural doctrine--especially speculation that caters to the world and its so-called "reason."<br />
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If you want to read a masterful rebuttal of the "Hades Gospel," Prof. Theodore Engelder's work on the subject is the place to go.<br />
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[<a href="http://l-toms.blogspot.com/2014/12/theodore-engelder-1865-1949-in.html">Here</a> is a brief introduction to Engelder and his work.]<br />
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In six essays, published in the Concordia Theological Monthly during 1945-6, Theodore Engelder confronted the prevalent, and still persistent belief and false hope, that there is a "second chance" or further hope for salvation for those who die in unbelief.<br />
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Below are the links to the series of posts I did on the subject and links to Engelder's articles themselves:</div>
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1. <a href="http://l-toms.blogspot.com/2015/05/prof-th-engelder-on-hades-gospel-part-i.html">Prof. Th. Engelder on The Hades Gospel Part I: "The Hades Gospel"</a> (first and introductory post)<br />
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-Original Article: <a href="http://www.ctsfw.net/media/pdfs/EngelderHadesGospel1.pdf">Part I</a>: "The Hades Gospel" CTM May 1945 (Vol. 16, No. 5)</div>
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2. <a href="http://l-toms.blogspot.com/2015/05/prof-th-engelder-on-hades-gospel-part.html" target="_blank">Prof. Th. Engelder on the Hades Gospel Part II, "The Argument in Support of the Hades Gospel,"</a><br />
-Original Article: <a href="http://www.ctsfw.net/media/pdfs/EngelderHadesGospel2.pdf">Part II</a>: "The Argument in Support of the Hades Gospel" CTM June 1945 (Vol. 16, No. 6)</div>
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3. <a href="http://l-toms.blogspot.com/2015/06/prof-th-engelder-on-hades-gospel-part.html">Prof. Th. Engelder on the Hades Gospel Part III: "The Evil of The Hades Gospel"</a> </div>
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-Original Article: <a href="http://www.ctsfw.net/media/pdfs/EngelderHadesGospel3.pdf">Part III</a>: "The Evil of The Hades Gospel" CTM September 1945 (Vol. 16, No. 9)</div>
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4. <a href="http://l-toms.blogspot.com/2015/06/prof-th-engelder-on-hades-gospel-part_22.html?spref=fb">Prof. Th. Engelder on the Hades Gospel Part IV: "Some Remarks on the Question of the Salvation of the Heathen"</a></div>
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-Original Article: <a href="http://www.ctsfw.net/media/pdfs/EngelderRemarksQuestionSalvationHeathen.pdf">Part IV</a>: "Some Remarks on the Question of the Salvation of the Heathen"<br />
CTM December 1945 (Vol. 16, No. 12)</div>
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5. <a href="http://l-toms.blogspot.com/2015/06/prof-th-engelder-on-hades-gospel-part-v.html">Prof. Th. Engelder on the Hades Gospel Part V: "The Protestant Purgatory"</a>]</div>
-Original Article: <a href="http://www.ctsfw.net/media/pdfs/EngelderProtestantPurgatory.pdf">Part V</a>: "The Protestant Purgatory" CTM June 1946 (Vol. 17, No. 6)<br />
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6. <a href="http://l-toms.blogspot.com/2015/10/prof-th-engelder-on-hades-gospel-part.html" target="_blank">Prof. Th. Engelder on The Hades Gospel Part VI: "The Hades Gospel and the Apocatastasis Gospel</a><br />
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--Original Article: <a href="http://www.ctsfw.net/media/pdfs/EngelderHadesApocatastasisGospel.pdf">Part VI</a>: "The Hades Gospel and the Apocatastasis Gospel" CTM September 1946 (Vol. 17, No. 9)</div>
Pastor David Ramirezhttp://www.blogger.com/profile/01777911480825540855noreply@blogger.com8tag:blogger.com,1999:blog-1046333938098707420.post-71836236609287394562017-08-16T14:59:00.000-05:002017-08-23T17:02:51.673-05:00Zwingel Illustrated Bible History Timeline (Pictures of Artwork Included)<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgb0as3fcLMJxJtFtJOuV5KGG6gSBSJf0mkavf1qwLc5DID4AnrxhPjiyEzSNOQWRP6H-4PIl8sa-FG_5vvnFTCeGEQIFJlHh3G2PQOXeCrkWZHI6DzMBPAzvS9zoGFwMBOh7lH5ttBN1FN/s1600/Short+8.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="747" data-original-width="1328" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgb0as3fcLMJxJtFtJOuV5KGG6gSBSJf0mkavf1qwLc5DID4AnrxhPjiyEzSNOQWRP6H-4PIl8sa-FG_5vvnFTCeGEQIFJlHh3G2PQOXeCrkWZHI6DzMBPAzvS9zoGFwMBOh7lH5ttBN1FN/s400/Short+8.jpg" width="400" /></a></div>
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Recently, I was graciously given a box of Bible history maps by a parishioner's friend whose husband had been an Sunday School Superintendent for many years. <br />
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One of the maps was not actually a map at all. It was an illustrated Bible History Timeline. Or perhaps you would call it an Illustrated Biblical Chronology. Either way, it is an incredibly interesting and well done piece of educational art. The piece was made by Rev. Rudolph P. Zwingel, a Missouri Synod pastor whom I do not yet know much about.<br />
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The drawing is one continuous piece on a roll of paper approximately 13 feet long, which covers the main stream of Old and New Testament History. Even though by necessity it is below divided into 11 pictures, one can see that Pr. Zwingel not only was trained in and experienced in teaching classic Lutheran Bible History, but also had a keen artistic sense that allows this timeline to both faithfully cover the major events of salvation history and draw the eye along the timeline with the depictions of the interwoven events.<br />
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To stay up to date on further information, pictures, and resources connected with this timeline, as well as other Treasures, follow Lutheran Treasures of the Old Missouri Synod by liking our Facebook page <a href="https://www.facebook.com/Lutheran-Treasures-of-the-Old-Missouri-Synod-368460936620265/" target="_blank">here</a>.<br />
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<b><u>Need to Get Look At Level</u>:</b> 10/10<br />
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Seriously, why wouldn't you? It's a joy to look at even if you've been teaching these stories for decades. I might have a few quibbles concerning a few omissions or phraseology, but the work is fascinatingly helpful in reflecting on the grand sweep of our history and the plan of salvation.<br />
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For basic, solid resources for studying the Bible and especially teaching Bible History at home, school, or church, see this page: <a href="https://l-toms.blogspot.com/p/instudying-scriptures-it-is-important.html" target="_blank">Bible Study Resources</a>.<br />
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<b><u>Pictures</u></b><br />
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I have two sets of pictures below. (first, the timeline cut into 11 longer sections; second, the timeline again, but in 22 smaller, close up sections; and some extra pictures at the end)<br />
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First Set of Pictures (11 pics)<br />
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Second Set of Pictures (22 pics)<br />
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<br />Pastor David Ramirezhttp://www.blogger.com/profile/01777911480825540855noreply@blogger.com14tag:blogger.com,1999:blog-1046333938098707420.post-49025459966454717762016-08-05T16:44:00.000-05:002016-08-05T16:44:11.256-05:00"Propositions on Marriage and Divorce" (and Engagement) by P.E. Kretzmann<div class="separator" style="clear: both; text-align: center;">
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There is not much to say about <a href="http://www.ctsfw.net/media/pdfs/KretzmannPropositionsonMarriage.pdf" target="_blank">this little gem from the June 1932 CTM</a> by P.E. Kretzmann besides to commend its clarity. Kretzmann succinctly summarizes, and gives the pertinent biblical citations for, the traditional Lutheran (biblical) teaching on marriage, divorce, and engagement.<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgw4SsIvYIAW_shzbwjH-oEDJ1AMucdXHA_RrbBB_4aQDElUBhCNqymifU7ziYrusK6ICP7h0m9IMKtF1N_w1yII2Gu-aL-5M52q5Eksv5pCXvaoSbNqGj0XGWKQ3uPAxqWh754Z6QT7kMg/s1600/Adam+and+Eve+Marriage+and+Temptation+copy.jpeg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgw4SsIvYIAW_shzbwjH-oEDJ1AMucdXHA_RrbBB_4aQDElUBhCNqymifU7ziYrusK6ICP7h0m9IMKtF1N_w1yII2Gu-aL-5M52q5Eksv5pCXvaoSbNqGj0XGWKQ3uPAxqWh754Z6QT7kMg/s400/Adam+and+Eve+Marriage+and+Temptation+copy.jpeg" width="273" /></a>Since the 1950's, the Missouri Synod has sounded an unclear note, or at least one inconsistent with its own history, concerning its teaching on what makes a marriage a marriage, particularly in regards to how one rightly enters into marriage.<br />
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Much of the confusion, or avoidance of the issue, arose from a desire during the mid-20th century to change the Synod's teaching on engagement--resulting in a weakened definition and understanding of marriage.<br />
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This is especially apparent when you trace the evolution of the synodical explanation of the catechism on the 6th Commandment. Up to and including the 1943 version, the teaching on the nature of marriage, and how it is entered into, reflects the same teaching that had been clearly set forth in countless articles, essays, books, and presentations throughout the Synod's history, which in turn stood in continuity with the teaching of Luther, Lutheran Orthodoxy, and the Scriptures themselves.<br />
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From the 1912 explanation:<br />
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<a name='more'></a><blockquote class="tr_bq">
<br />Question 51. What is marriage?<br />
The lifelong union of man and wife unto one flesh, instituted by God and entered into by rightful betrothal.</blockquote>
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The 1943 explanation is virtually identical:<br />
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<blockquote class="tr_bq">
Question 61. What is marriage?<br />
Marriage is the lifelong union of one man and one woman unto one flesh. Marriage was instituted by God and entered into by rightful betrothal, or engagement.</blockquote>
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In the 1986 explanation, the question "What is marriage?" is no longer present. However, under a different question, a definition of marriage is indirectly given:<br />
<blockquote class="tr_bq">
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55. How do we lead a sexually pure and decent life?<br />
...B. honor marriage as God's institution, the lifelong union of one man and one woman</blockquote>
Not only has the understanding of how one enters into marriage been eliminated from the definition, but any mention of betrothal and/or engagement is missing from the entire section of the explanation. Thus, the explanation of the sixth commandment no longer begins with a definition of marriage nor does it flow from it. Just as the rejection, or at least the downplaying of, the Synod's historic opposition to birth control caused confusion concerning the <i>purpose</i> of marriage, so too did the dropping of the clear teaching of <i>how marriage was rightly entered into</i> weaken our understanding of the nature and definition of marriage.<br />
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Detailing how this change took place is not the purpose of this post. However, if one would like to see some of the movement that greatly contributed to the shift of the Synod's traditional teaching on marriage, and the issues surrounding it--divorce, remarriage, birth control, engagement, etc., he should be aware of an important study that was undertaken in the 1950's.<br />
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In 1947, at its centennial convention, the LCMS considered and passed a request from the Joint Pastoral Conference of Southern California to restudy the issues of marriage, divorce, remarriage, and related problems. To satisfy this resolution, a large study, broken into several sections, was undertaken by the Family Life Committee of the Synod's Board for Parish Education. The first part of the study was completed in 1959 and was called <span style="line-height: 1.255;"><i>Engagement and Marriage: a Sociological, Historical, and Theological Investigation of Engagement and Marriage</i></span>. The editorial committee was chaired by Oscar E. Feucht, later, a<span style="font-family: inherit;">uthor of <i>Everyone a Minister</i>. T</span>here are <a href="https://www.amazon.com/s/ref=nb_sb_noss?url=search-alias%3Dstripbooks&field-keywords=marriage+and+engagement+feucht" target="_blank">a few copies</a> floating around, or you can read the <a href="http://www.ctsfw.net/media/pdfs/SchullerEngagementMarriageReview.pdf" target="_blank">CTM review here</a>.<br />
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This book is a fine example of how a traditional teaching of the Missouri Synod was upended by those framing the question. Unsurprisingly, the commission decided that they needed to approach the issues <i>de novo</i>.<br />
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Unfortunately, in essence, the studies' main argument is an exercise in denying the antecedent. The following is my summarization of the study's argument:<br />
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1. If engagement or betrothal is understood the same today as it was in ancient Israel then engagement is tantamount to marriage.<br />
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2. Engagement or betrothal is not understood the same way today as in ancient Israel.<br />
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3. Thus, engagement is not tantamount to marriage.<br />
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It is a rather childish argument. Especially so in view of the fact that those who taught that engagement was tantamount to marriage did not base their rationale upon a cultural understanding of engagement or the term itself. Rather, they based their assertion upon the promises made, regardless of what it was called, believing that the words spoken meant what they said!<br />
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To not meet the actual argument of those who believed that engagement was tantamount to marriage was a display of ignorance at best and a lynching of a straw man at worst.<br />
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As Kretzmann says in <a href="https://www.blogger.com/blogger.g?blogID=1046333938098707420&pli=1#editor/target=post;postID=4902545996645471776;onPublishedMenu=postsstats;onClosedMenu=postsstats;postNum=0;src=postname" target="_blank">his article</a>, "It is immaterial whether this mutual promise
or consent is designated an engagement, a betrothal, or is called by
any other name, as long as it is shown to have been made. (<i>Consensus, non concubitus, facit matrimonium.</i>)<br />
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Basically, it is the old canard of saying that since conditions and customs are different from biblical times, then you may dispense with the teaching. The study throws around plenty of talk about having an "evangelical view of marriage" and warnings to "not bind consciences" to "customs" and "canon law." There is the incessant appeal to the alleged lack of "clear passages." Seemingly, the committee has forgotten the hermeneutical principle that doctrine based upon clear and necessary inferences is to be believed and confessed though the point may not be made explicitly in the Scriptures. (eg. infant Baptism, the doctrine of the Trinity, and one's own personal salvation!) <br />
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It comes down to whether we hold people to their word of promise or not. When a man asks a woman to marry him, he is definitely promising to marry her, provide for her, to be faithful to her, and to be her husband. When this is accepted within the proper conditions such as parental permission, no invalidating circumstances, etc., they have already given their word. It is no custom. They have promised already to be man and wife. The promise, the words, what the thing actually is (regardless of what is felt or how it is "culturally considered"), is the center and heart of marriage under the old teaching. The wedding is, as Kretzmann writes:<br />
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<blockquote class="tr_bq">
6. The nuptials constitute the public acknowledgment of the valid engagement and the permission of the civil authorities to make use of the privilege of cohabitation. Gen. 2, 24; 1 Cor. 7, 3. 4.</blockquote>
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Unless we want to devalue and destroy all the promises of Christ the bridegroom as merely resting upon a "custom" instead of His words--what they mean and the relationship they establish, I will take heart that the Bridegroom's promise to His Bride, and to me, is tantamount to marriage and not some shifting sand of a heartfelt, customary trial period.<br />
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<b><u>Need to <strike>Get</strike> Read Level</u>:</b> 10/10--especially as the Missouri Synod looks over the proposed revision of the explanation to the catechism.<br />
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<i><b>Note</b></i>: Speaking of how one rightfully enters into marriage, another point that is not emphasized enough in our day, upon which Kretzmann is both very clear and in line with the Scriptures and orthodox Lutheranism, is the general rule of the necessity of parental consent.<br />
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<blockquote class="tr_bq">
3. Parental consent is essential to the validity of an engagement, l)
provided it is not arbitrarily withheld, especially for selfish
reasons, 2) so that it would amount to a prohibition of marriage.</blockquote>
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This work is refreshing in its clarity and helpful outlining of what marriage is according to God's institution.<br />
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<br />Pastor David Ramirezhttp://www.blogger.com/profile/01777911480825540855noreply@blogger.com1tag:blogger.com,1999:blog-1046333938098707420.post-73713065121201492312016-08-03T14:30:00.000-05:002016-08-03T14:30:23.764-05:00 A Short Exposition of Dr. Martin Luther's Small Catechism (1912): Reviewing the New Proposed Synodical Explanation to the Small Catechism<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhY8QNSQsn9Ng6rb-g3h9oDWRIARTTsZ7JM5YHySrQ_IarJcLbxdG5qWVPD_Gu3BNm_jgU71XMT3e8S30uI-4H5Zrad1lMuB5apixnibEgyz3ZthCpQqhsTJlM31QYI02jO_M7zkL7kMyi-/s1600/cphlogos.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhY8QNSQsn9Ng6rb-g3h9oDWRIARTTsZ7JM5YHySrQ_IarJcLbxdG5qWVPD_Gu3BNm_jgU71XMT3e8S30uI-4H5Zrad1lMuB5apixnibEgyz3ZthCpQqhsTJlM31QYI02jO_M7zkL7kMyi-/s320/cphlogos.jpg" width="312" /></a></div>
<br />
<br />
As the "field-test" edition of the new version of the Explanation of the Small Catechism has been sent out to all Missouri Synod pastors and congregations, I expect (or at least hope) that pastors especially will take this opportunity seriously to look at the work of the committee.<br /><br />Two specific things that I am doing as I review the new version, and I would recommend to others as well, are:<br />
<br />
1. Read the coordinate section of the Large Catechism before and after each section.<br />
<br />
2. Compare the proposed new version to the older versions. I would not only look at the most recent/current version, but also the 1943 and 1912 versions of the synodical explanation. The current version and 1943 versions are reasonably easy to get your hands on, but it is less likely for folks to have a physical copy of the 1912 version. <br /><br />Fortunately, you can find the <a href="https://books.google.com/books?id=l9MPAAAAYAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false" target="_blank">1912 German-English edition online here</a>.<br />
<br />
<br />
<br />
<b><u>Need to <strike>Get</strike> Read Level</u>:</b> Pastors 10/10, Laymen 5/10<br />
<br />Pastor David Ramirezhttp://www.blogger.com/profile/01777911480825540855noreply@blogger.com0tag:blogger.com,1999:blog-1046333938098707420.post-9047168488190869962016-07-29T20:49:00.004-05:002016-07-29T20:52:40.716-05:00"Dr. Francis Pieper the Churchman" by W.H.T Dau<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgehRgSOMfYdNBwt0V20cTZCmWeRfWAwV6gbiC0yVpVFQxAh-B7fqlPffwlBQYWuirKvWCgOsI00N4sl_eIQ9Do9SxPfaVAifPACl14kTz4-SSRbK63jcLn-YEWCVqrAHMNeN4-EkwaYexW/s1600/Franz+Pieper.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgehRgSOMfYdNBwt0V20cTZCmWeRfWAwV6gbiC0yVpVFQxAh-B7fqlPffwlBQYWuirKvWCgOsI00N4sl_eIQ9Do9SxPfaVAifPACl14kTz4-SSRbK63jcLn-YEWCVqrAHMNeN4-EkwaYexW/s400/Franz+Pieper.jpg" width="356" /></a></div>
<br />
<br />
<br />
In the <a href="http://www.ctsfw.net/media/pdfs/DauDrFrancisPiepertheChurchman.pdf" target="_blank">October 1931 Concordia Theological Monthly</a>, W.H.T. Dau wrote a <a href="http://www.ctsfw.net/media/pdfs/DauDrFrancisPiepertheChurchman.pdf" target="_blank">moving tribute in honor of the Dr. Francis (Franz) Pieper</a>, who had passed away that June. He begins his essay by quoting part of Pieper's address to the Missouri Synod's 1893 convention. <br />
<br />
<blockquote class="tr_bq">
<i>There is no such thing in the Christian Church as mere teaching; all teaching is to be reduced to practise. The Christian Church is not a philosophers' school, where only teaching is done, but a society of people who by faith in the Gospel and mortification of the flesh are traveling on the way to everlasting life and are commissioned to lead others into this way. </i></blockquote>
<br />
Dau recalls that this essay gave the delegates confidence that Pieper was carrying on the confessionalism of Walther at the St. Louis Seminary, and noted that the convention would elect him to be the president of Synod 6 years later. Dau makes the point that according to Walther and Pieper, and in truth, teaching theology and administering practical affairs are by no means of a conflicting nature, but logically and necessarily connected. Dau further says:<br />
<blockquote class="tr_bq">
<br />
<a name='more'></a><br />
<br />
The theologian, even when he held no other office in the Church,
was to be a practical man of affairs, not merely a theological savant
and learned theorizer; and the administrator of the externals of the
Synod's work with its ramifying interests and the determining of its
policies in given instances, even when that was his sole occupation,
was nevertheless to be a man fully trained in the Scriptures and the
confessions of the Church and capable of discerning false and questionable
trends in doctrine and practise and of maintaining his
ground over against them. Such was - and, I trust, still is - the
sound persuasion of the entire ministerium of the Missouri Synod, of
the teachers in its congregational and synodical schools, and of its
well-informed laymen...</blockquote>
<blockquote class="tr_bq">
...In their definition of theology the great teachers of the Missouri Synod, without a single exception, for nearly a century, have harked
back to the old Lutheran view, viz., that theology is the "practical,
God-given aptitude" (habitus practicus <i>theodotos</i>) of believingly accepting,
expounding, and applying Holy Scripture for the creation,
clarification, invigoration, and preservation of genuine Christian faith
in the individual believer and for the upbuilding jointly in truth and
love of the entire body of believers, the one holy Christian Church, the
communion of saints. </blockquote>
<br />
Also in regards to this point, Dau shares a saying that Walther and Pieper liked to quote.<br />
<br />
<blockquote class="tr_bq">
I have heard both Walther and Pieper cite with relish Rudelbach's
dictum (quoted from memory): <i>"Praktisch ist die Theologie durch
und durch, praktisch in ihrem Anfang, Mittel und Bezuegen."</i>
(Theology is practical through and through, practical as regards its
origin, means, and relationships.) </blockquote>
<br />
On a related topic, Dau writes about how the Missourians have been habitually denounced by German and some American theologians as "<i>Wissenschaftsveraechter</i>
(contemners of science)" because of their involvement with large amounts of practical church work--especially in view of the large need during the formation and beginnings of the Synod. "But," Dau points, "this does not
explain adequately the Missourian aversion to mere theological learning
for learning's sake. One reason for this aversion has been stated
at the head of this article in Dr. Pieper's own words. True Christianity,
in the belief of Missourians, represents a life, not a system
of creedal formulas or a compend of religious teaching." Dau goes on to eloquently state:<br />
<br />
<blockquote class="tr_bq">
Even orthodoxy,
which Missourians have always valued as the only permissible
form of teaching in the Church, is regarded as worthless, yea, as the
more damnatory to the possessor, if it is not lived. There is no room
in the Missouri Synod for dead orthodoxy, though she is again and
again charged with it. Faith is viewed by Missourians as that lively,
energetic, ever-active and productive thing in men as which Luther
characterized it in his Introduction to Romans. </blockquote>
<br />
<br />
Dau goes on to highlight Pieper's most important writings, especially his Dogmatics, and the work of the Synod during his leadership. Dau also perfectly describes the academic, scientific theologian, that so many "modern" theologians, then and now!, desire to be.<br />
<br />
<blockquote class="tr_bq">
...[the] professional theologian who is content with ransacking libraries
in research work to establish an abstruse thesis or who sits in his study
philosophizing on religious relativities, spinning religious theories
from his reflecting mind, starting new "trends" of theological thought,
and building up a new "school" in theology, is a wearisome object of
contemplation. He exemplifies...that labored futility of "ever
learning and never being able to come to the knowledge of the truth"
against which Paul warned Timothy, 2 Tim. 3,7. When such men
speak in terms of depreciation, and even disgust, about ''learning,''
they do not despise the acquisition of real knowledge, a liberal education,
or special training, but only that inane quality of "the bookful blockhead, ignorantly read, with loads of learned lumber in his head,"
that "noisy jargon of the schools, and idle nonsense of laborious fools
who fetter reason with perplexing rules," which has been satirized
ad nauseam in the world's literature. </blockquote>
<br />
Dau continues with a very interesting discussion oncerning in what ways may and may not theology be considered a science. In part he writes,<br />
<br />
<blockquote class="tr_bq">
Theology is not a science in the strict sense of the term. Some
Lutheran theologians have classified theology as a science; but whenever
this was done by a gnesio-Lutheran teacher, the term "science"
was used in a wide sense. Science is derived from <i>scire</i>, to know.
Inasmuch as theology operates with the revelation of God, or with
what God wants men to know, it deserves to be called science. In
that sense anything else that men know, even most trivial facts,
could be called science. But when science is defined as the sum total
of facts which the human mind has discovered by research and
established by correct reasoning, it is plain that theology does not belong in the same category with philosophy, jurisprudence, and
medicine, which have created systems of thought and methods of
ratiocination in certain domains of human knowledge. Theology is
absolutely <i>sui generis</i>, in a class by itself, because, in the first place,
it does not create its facts by processes of thinking and drawing conclusions
from discovered facts, but receives them on the authority of
God in the Holy Scriptures...Trouble for the Church, most serious trouble, arose when the old
<i>triga acaclemica</i> of the pure sciences was increased to a <i>quadriga</i> by
hitching theology as the fourth horse to the academic chariot and
making it run a race with philosophy and the other sciences under
the whip of the charioteer, Magister Reason, Ph. D., LL. D., M. D.,
and now also D. D. </blockquote>
<br />
Dau ends his tribute with a note of thankfulness toward the service Pieper performed, particularly by attacking the rationalism of his day, and his labor as a whole. He ends with a good question for all Missourians, in his day as well as ours:<br />
<br />
<blockquote class="tr_bq">
How much we in the Missouri Synod really love
Dr. Pieper will have to be shown in the years to come by the use we
shall make of the literary heritage which he and his theological forebears
have left us.</blockquote>
<br />
<br />
<br />
<b><u>Need to <strike>Get</strike> Read Level</u>:</b> It is a brief, edifying essay in honor of this great churchman of the Missouri Synod--take a half hour and enjoy it. Missouri Synod pastors: 10/10; Confessional Lutheran pastors in general: 7/10; LCMS Laymen: 8/10<br />
<br />
<blockquote class="tr_bq">
</blockquote>
<br />
<br />
<br />
<br />
<br />
<br />Pastor David Ramirezhttp://www.blogger.com/profile/01777911480825540855noreply@blogger.com0tag:blogger.com,1999:blog-1046333938098707420.post-32930790308394538592016-07-28T16:09:00.000-05:002016-07-28T16:09:09.854-05:00DOMI MANSIT--"She Stayed at Home"<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjt8sCcWGMLkLCbs9Vs4w9ZzL5QlQ8qRDbr7FHYYPt4t0dVaSzrVgv25C2aR6wHphoejMdo1BhN1Oq8xA5nlgIXWx39kL0JP-Qc7u-a9JJ5PnB3lz-iMeF1c_VQ7Qc4yggfMAUJa9Ykv_4F/s1600/martin-luther-on-christmas-eve-with-his-family.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjt8sCcWGMLkLCbs9Vs4w9ZzL5QlQ8qRDbr7FHYYPt4t0dVaSzrVgv25C2aR6wHphoejMdo1BhN1Oq8xA5nlgIXWx39kL0JP-Qc7u-a9JJ5PnB3lz-iMeF1c_VQ7Qc4yggfMAUJa9Ykv_4F/s400/martin-luther-on-christmas-eve-with-his-family.jpg" width="400" /></a></div>
<br /><br />In the Concordia Theological Monthly of October 1936, P.E. Kretzmann placed sections of an editorial from the magazine <i>America</i> in <i><a href="http://www.ctsfw.net/media/pdfs/CTMMiscellanea7-10.pdf" target="_blank">Miscellanea</a></i>. While not a Lutheran writing, it is indeed a treasure that every Lutheran would heartily celebrate and by it be uplifted. "She Stayed at Home" is true, sweet, in the best sense of the word, and a heartfelt reminder of the great gift of motherhood our Lord has bestowed upon mankind.<br />
<br />
Would we continue to see in today's Lutheran periodicals such sentiments and praise for the work, being faithfully and lovingly carried out, that God has given to womankind.<br />
<br />
Read it below, or <a href="file:///C:/Users/David%20Ramirez/Documents/Lutheran%20Treasures%20of%20the%20Old%20Missouri%20Synod/CTMMiscellanea7-10%20She%20Stayed%20at%20Home.pdf" target="_blank">go here to read/access the PDF</a> (go to the last page in the document).<br />
<br />
<br />
<a name='more'></a><br />
<div style="text-align: center;">
She Stayed at Home. </div>
<br />
<br />
Under this caption, America has an editorial, part of which we reproduce for the sake of its pertinent remarks: -<br />
<br />
"In a little burial-ground near Versailles a crumbling stone marks the
resting-place of a mother who in life rejoiced in a large family of sons
and daughters. Across the face of the stone a careful artisan has carved
her name and the date of her birth and of her death. The last line he reserved
for her eulogy, brief, but comprehensive: DOMI MANSIT, 'she
stayed at home.'<br />
<br />
"To stay at home was doubtless her duty, considering the size of her
family. But the point is that she stayed. She never made a speech, or
wrote a book, or cast a vote, or got up a petition to support some new
way of spending the town's money. She was too busy making a home,
that unit upon which the good future of Church and State alike depends.
In taking care of little bodies, in teaching baby minds to turn to God,
and in providing for that child of larger growth, her husband, she was so
fully occupied that she had no time for matters of lesser import. She was
loyal to God and to her home; like every loyal mother, she was happy,
and she brought happiness to all about her.<br />
<br />
"If women complained that to manage a household demanded a degree
of courage and intelligence not often found, we could understand. But
when they profess to be able to care for a household in odd moments
snatched from public engagements or aver that home duties are mean and
narrow, we simply do not know what they mean. A railroad or a great
banking-house or an international steel corporation can be managed by
brains, but more than brains are needed to make a home and keep it. It
takes a strong will and a keen intelligence and a tender heart, all attuned
to one great purpose; that is to say, it takes a woman into whose heart
God has put mother love.<br />
<br />
"Whosoever has had such a mother, let him get on his knees daily and thank God." -P.E.K.<br />
<br />
<br />
<br />
<b><u>Need to <strike>Get</strike> Read, Print Off, Laminate, and Give to Your Wife Level</u>:</b> 10/10 Pastor and Laymen alike!<br />
<br />Pastor David Ramirezhttp://www.blogger.com/profile/01777911480825540855noreply@blogger.com1tag:blogger.com,1999:blog-1046333938098707420.post-4194835750749340022016-07-27T15:14:00.000-05:002016-07-27T15:16:33.970-05:00"Matins as the Chief Service" by P.E. Kretzmann<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEimI8dEfzZ97bjkIGOPLH-CVMZ-fXQ2l9M-9cKH0InRhUAA1shuGrYjvlVAXhruPFcjHEV18dNivktfQBz1bM0OpulHyoQNhjQDCJ52J8LURhd7qkgri5NoUdK5vIQ-55wvwNOujCUxQcXF/s1600/W%253AO+Communion.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="166" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEimI8dEfzZ97bjkIGOPLH-CVMZ-fXQ2l9M-9cKH0InRhUAA1shuGrYjvlVAXhruPFcjHEV18dNivktfQBz1bM0OpulHyoQNhjQDCJ52J8LURhd7qkgri5NoUdK5vIQ-55wvwNOujCUxQcXF/s400/W%253AO+Communion.jpg" width="400" /></a></div>
<span style="font-size: x-small;"><br /><br /><br />Note: Thank you very much to Rev. Aaron Uphoff of Good Shepherd Lutheran Church, Randolph, NJ for the "heads up" and commentary on this interesting article.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;"><br /></span>
<div class="Body">
In his June 1933 article in Concordia Theological Monthly, <i><a href="http://www.ctsfw.net/media/pdfs/KretzmannMatinsastheChiefService.pdf" target="_blank">“Matins as the Chief Service,”</a> </i>P.E. Kretzmann gives modern readers a glimpse into a
previous generation’s disagreements about worship.<span style="mso-spacerun: yes;"> </span>Responding to the apparent push by some
Lutheran ministers to substitute Matins for the Common Service without
Communion on certain Sundays and/or festivals, Kretzmann gives an overview of
three principles which guide Lutheran liturgics, discusses their application in
service liturgies, and suggests guidelines should one insist upon making the
Matins substitution. <o:p></o:p></div>
<div class="Body">
<br /></div>
<div class="Body">
The three principles are the gem of the article and he outlines
them thusly: <o:p></o:p></div>
<div class="Body">
<br />
1. Liturgical Unity: The liturgy must have a “singleness,
wholeness, unity, so that the service does not present a disjointed
conglomeration, but organizes into a single whole the many parts and intricate
relations of a great symphony or a Gothic cathedral.” (p.438)<o:p></o:p></div>
<div class="Body">
<br />
<a name='more'></a><br />
2. Liturgical Movement: “[T]he liturgy must represent the flowing
stream of vital life. Points of transition from one part to another must be
smoothly made and add momentum to the service.” (p.438)<o:p></o:p></div>
<div class="Body">
<br />
3. Liturgical Scope: The liturgy should possess a “rhythm [of a]
. . . proper alternation between the objective and the subjective, the
sacramental and the sacrificial.” (p.438)<o:p></o:p></div>
<div class="Body">
<br /></div>
<div class="Body">
The third principle, that of the liturgy’s scope, he uses as his
chief argument as to why Matins should not, in its set form, replace the Common
Service on Sundays or festivals, stating that by itself the Matins service has
an insufficient sacramental nature.<span style="mso-spacerun: yes;"> </span>It
is sufficiently sacrificial, offering right prayer and praise to God, but, in
his opinion, it lacks ample sacramentality in which God graciously deals with
the gathered congregation by His means of grace.<span style="mso-spacerun: yes;"> </span><o:p></o:p></div>
<div class="Body">
<br /></div>
<div class="Body">
However, while modern readers might initially infer from his
words that Kretzmann is referring to the absence of the Sacrament of the Altar,
such is not the case.<span style="mso-spacerun: yes;"> </span>Quite the
contrary, over and against those who would contend that a service is not fully
sacramental or is incomplete without Holy Communion, he later states: <o:p></o:p></div>
<div class="Body">
<br /></div>
<div class="Body" style="margin-left: .25in;">
For the Eucharist is not the real
climax of the morning service, the second and higher mountain, as has been
asserted, but only the further application of the Word of God in announcing the
forgiveness of sins. The service is thus quite complete if it closes with the
General Prayer and the Aaronic Benediction. If we emphasize the Eucharist
unduly, we shall make the mistake of the early Catholic Church, when its <i><span lang="IT" style="mso-ansi-language: IT;">disciplina arcani</span></i> accorded to
the Lord's Supper a place of disproportionate importance. Highly as we value
the Eucharist and convinced as we are that it should be celebrated far more
frequently, we cannot place it above the service of the Word proper; for, after
all, it receives its authority only from the Word of God, as Luther shows so
clearly in his exposition of the Sixth Chief Part. (p.441) <o:p></o:p></div>
<div class="Body">
<br /></div>
<div class="Body">
In writing these words, Kretzmann was responding to the
pro-substitution party which reasoned that the Common Service was incomplete
when not concluded with Holy Communion, and, <i>ergo</i>, Matins was a
desirable alternative, being a complete form and rite in and of itself.<span style="mso-spacerun: yes;"> </span>Kretzmann’s disagreement with this position
prompted him to propose guidelines for those who would insist upon substituting
Matins, which he outlines at the end of the article.<span style="mso-spacerun: yes;"> </span>In short, in order to increase the
sacramental nature of Matins, he proposes adding elements from the Common
Service to it, including but not limited to the Confession of Sins and the <i>Kyrie.<span style="mso-spacerun: yes;"> </span></i>Only with such additions, he contends,
can Matins be a chief service liturgy. <o:p></o:p></div>
<div class="Body" style="margin-left: .25in;">
<br /></div>
<div class="Body">
Although he may challenge particular trends among today’s
liturgically conscious Lutherans, Kretzmann provides a good frame of reference
for how our liturgies function and why they have the form that they do.<span style="mso-spacerun: yes;"> </span>And even though some will take exception to
his insistence on the sufficiency of the Common Service without Communion and
his proposed liturgical innovations to Matins, his three principles on
liturgics serve as a good explanation and apologetic for those unaware or
unconvinced of the value of liturgical worship. That is enough to keep this
article helpful and relevant even after 80-plus years. <o:p></o:p><br />
<br />
<br /></div>
<div class="Body">
<b><u>Need to <strike>Get</strike> Read Level</u>:</b> 7/10 for pastors and 3/10 for layman<br />
<br />
<br />
Rev. Aaron Uphoff</div>
<div class="Body">
<br /></div>
<div class="Body">
<br /></div>
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Pastor David Ramirezhttp://www.blogger.com/profile/01777911480825540855noreply@blogger.com1tag:blogger.com,1999:blog-1046333938098707420.post-80394737788016520362015-12-28T15:35:00.000-06:002015-12-28T15:40:02.205-06:00Living with Luther by J. M. Weidenschilling<div class="separator" style="clear: both; text-align: center;">
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J.M. Weidenschilling was a master at summarization and brevity. He produced many short works on basic subjects for the Missouri Synod in the 1940's and 50's. Some of the most famous and widely used were: <em>Our Bible;</em> <em>Our Church;</em> and, <em>Our Creed</em>. <em>Living with Luther</em> is a slender 48 page booklet originally designed to be used in the classroom. It could also easily be used as an introduction or jumping off point for an adult study or a tract for anyone wanting a brief overview of the life of Martin Luther and the Reformation.<br />
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<i>Living with Luther</i> was published by Concordia Publishing House in 1945, was slightly revised in 1970, and reprinted numerous times. The illustrator was Gustav Koenig. The <a href="http://www.lhfmissions.org/document.doc?id=113" target="_blank">Lutheran Heritage Foundation</a> also worked to have it translated into <a href="http://www.worldcat.org/title/gyvenant-su-liuteriu/oclc/48472852?ht=edition&referer=di" target="_blank">Lithuanian</a> in 1996 (translator: Renata Ambrazeviciene).<br />
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Weidenschilling was working in the tradition of Gustav Just's <a href="http://l-toms.blogspot.com/2014/09/life-of-luther-with-several.html" target="_blank"><i>Life of Luther</i></a> to provide a concise, basic summary of Luther's life and introduction to the Reformation. The two works cover much of the same ground, often even in the exact same sequence and manner. The pictures in the older volume are again used in Weidenschilling's, though they are supplemented with additional illustrations. <br />
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Yet there are a few noticeable differences. <i>Living with Luther</i> is half the size of the earlier work, 48 pages as compared to 103. Weidenschilling also has a narrower scope. He eliminates the ground covered in both the first 5 chapters of Just's <i>Life of Luther</i> that swiftly tell the story of church history from the apostles through the early church and the Medieval period, as well as the material in the two concluding chapters on the post-Reformation period and the Lutheran Church in America. Two very helpful additions in <i>Living with Luther</i> are the map of important places in Germany on the inside cover and the timeline of important dates in the life of Luther on the inside back cover.<br />
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If I could only have one, I would prefer the older book by Just. It, at least in summary, ties Luther and the Reformation with the preceding history of the church and gives a nice postscript that leads one to Lutheranism in America. Also, at twice the length, Just's book addresses important topics on the front against the "throw the baby out with the bath water" reformations of the Reformed and the Anabaptists that are almost entirely lacking in <i>Living with Luther</i>.<br />
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On the other hand, the comparison is not entirely fair. <i>Life of Luther</i> and <i>Living with Luther</i> are similar, but different tools. Weidenschilling was trying to produce a very brief introductory pamphlet on Luther and the Reformation, and in this he succeeds brilliantly. An adult could learn plenty from <i>Living with Luther</i>, but you could also read it to a young child. The language and length make it a simpler volume, and should earn it a place on your bookshelf.<br />
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One can find copies to purchase on <a href="http://www.bookfinder.com/search/?author=weidenschilling&title=living+with+luther&lang=en&isbn=&new_used=*&destination=us&currency=USD&mode=basic&st=sr&ac=qr" target="_blank">bookfinder</a> or <a href="http://www.amazon.com/gp/product/B00CJK1ZTO/ref=olp_product_details?ie=UTF8&me=" target="_blank">Amazon</a> or <a href="http://www.amazon.com/gp/offer-listing/B0007DSMEQ/ref=sr_1_1_twi_unk_1_olp?ie=UTF8&qid=1451271421&sr=8-1&keywords=living+with+luther+weidenschilling" target="_blank">here</a>, but I would not be surprised if your church library already has it on the shelf. Probably the best place to purchase this book is at <a href="http://www.anchorbooksandtracts.com/Christian_Education.html" target="_blank">Anchor Books and Tracts</a> for $3.50, shipping included!, (scroll down to the seventh book on the page to find it).<br />
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The following is an excerpt from <i>Living with Luther</i>, perhaps my favorite chapter as it is so simply, yet beautifully, written, explaining how Luther and the Reformation extolled the teachings of the Bible concerning family and home life under the Gospel:<br />
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">XIII LUTHER’S HAPPY HOME</span><br />
<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">In the Catholic Church monks, nuns, and priests are not allowed to marry. When Martin Luther entered the cloister, he had to make a pledge that he would never marry. But when he had learned to know the teachings of the Bible, he saw that it was wrong to make such a promise and that he was not obliged to keep it. Luther was anxious, too, to show the world what a blessing of God a Christian home is. He urged all pastors to marry and have families. In order to set them a good example, he decided to start a home of his own. </span><span style="font-family: "Times New Roman","serif"; font-size: 12pt;"><o:p> </o:p></span><br />
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">God gave Luther a good Christian wife in Katherine von Bora. She had been a nun, but had come to the knowledge of the truth through Luther’s writings. She left her convent, and in 1525 Luther married her. His father and mother were very happy when they learned of their son’s marriage. The Elector gave them the cloister in Wittenberg, in which Luther had been living, to be their home. Six children came into this home. One, Elisabeth, died before she was a year old. The oldest child was Hans, or John. The two other boys were Martin and Paul. The second daughter was Magdalena; and the youngest, Margarethe. The early death of Magdalena brought great sorrow into Luther’s home and heart. She had been the favorite of everyone. She died when she was thirteen years of age. As the sad father knelt at her sickbed, he prayed, “I love her so dearly, but since it is Thy will, dear God, to call her away from here, I willingly let her go so that she may be with Thee.” Magdelena herself was ready and willing to go to her Savior.</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; text-indent: 0.5in;"><br /></span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; text-indent: 0.5in;"><br /></span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; text-indent: 0.5in;">Luther had a very happy and lovely home life. He and his wife brought up their children in the fear of God. Luther loved to be with his children. He would play with them, tell them stories, hear their lessons, and sing with them. There were often friends and guests in the home, and Luther always supported relatives and poor students and treated them as members of the family. In the evening he would gather everyone around him; then all would sing together, or he would tell them interesting things about God’s Word and about his experiences. God’s Word was used every day in Luther’s home. The children had to recite the Catechism, say their prayers, and read aloud from the Bible.</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"><br /></span><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"><br /></span><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Luther made Christmas a time of joyful celebration. He showed the members of his church how to observe this festival in a happy and God-pleasing manner. His hymn “From Heaven Above to Earth I Come” puts everybody in the right Christmas spirit. We are told that the words and melody of this lovely Christmas hymn came to him while he was thinking about his Christmas sermon and was at the same time rocking the cradle in which one of his babies was lying. It is also said that he was the first to bring a fir tree into the house at Christmas and decorate it with fruits, nuts, and lights.</span><br />
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Living With Luther, by J. M. Weidenschilling (p.40-2)</span></blockquote>
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<b><u>Need To Get Level</u>:</b> <b>9/10 </b>for pastors and laymen. </div>
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This slim volume would be excellent for a class on Martin Luther in a parochial school, Sunday School, homeschool, adult Bible class, etc. It is a handy summarization for the pastor, parent, or teacher to have on the shelf. I have personally used it at home and in the classroom. You won't regret getting it for yourself, or as a gift for someone whom you wish to introduce to Luther and the Reformation.</div>
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<br />Pastor David Ramirezhttp://www.blogger.com/profile/01777911480825540855noreply@blogger.com0tag:blogger.com,1999:blog-1046333938098707420.post-53708322864875399532015-12-23T14:13:00.001-06:002015-12-23T14:49:07.621-06:00An Explanation of the Common Service<div class="separator" style="clear: both; text-align: center;">
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<span style="font-family: Times, Times New Roman, serif;"><u><b>Note:</b></u> Thank you very much to Rev. Mike Grieve of Holy Cross Lutheran Church, Golden, IL for this excellent review of a true classic. Anyone wanting to know more about our worship service in the Lutheran Church truly ought to pick this book up. It can be purchased from <a href="http://emmanuelpress.us/books/an-explanation-of-the-common-service/" target="_blank">Emmanuel Press</a>. It was originally compiled and published by the <a href="http://cyclopedia.lcms.org/display.asp?t1=G&word=GENERALCOUNCILOFTHEEVANGELICALLUTHERANCHURCHIN.NORTH.AMERICA" target="_blank">General Council</a> to teach people about the beauty and truth of the <a href="http://cyclopedia.lcms.org/display.asp?t1=l&word=LITURGICS" target="_blank">Common Service</a>. What a blessing that it is still in print!</span><br />
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<b><span style="font-size: 14pt;">“An Explanation of the Common Service”:<span style="mso-spacerun: yes;"> </span>Fifth Edition Revised and Enlarged; United
Lutheran Publication House, Philadelphia, 1908; Reprinted in 2006 by Emmanuel
Press, 1916 Ridgewood Ave., SE, Grand Rapids, Michigan 49506<o:p></o:p></span></b></div>
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<span style="font-size: 12pt;"><span style="mso-tab-count: 1;"> </span>The answer, “that’s the way we’ve always done it,” to the
question of, “why do we do what we do in worship?” is not only unhelpful, but
it’s also false. We do know “why we do what we do in worship.”<span style="mso-spacerun: yes;"> </span>Sometimes we just don’t know where to find
the answer to the question.<span style="mso-spacerun: yes;"> </span><i>An
Explanation of the Common Service </i>helps give concrete answers to questions
that would otherwise be left in abstract thought and speculation.<span style="mso-spacerun: yes;"> </span>What would seem to be a daunting number of
questions and answers (250) is eased by the reality that the book is just 120
pages in length, which includes a history of Christian hymnody; liturgical
colors and their significance; and index and glossary.<o:p></o:p></span></div>
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<span style="mso-tab-count: 1;"> </span><span style="font-size: 12pt;">The back cover of the book gives an apt description of
itself:</span><span style="mso-spacerun: yes;"> </span><i style="font-size: 12pt;">An Explanation of the Common
Service explains the liturgy in such simple terms that it is perfect for
teaching new members, catechumens, and youth…First printed a century ago, this
Lutheran liturgical handbook uses questions and answers to explain the meaning
of three services: the Communion service, Matins, and Vespers…In addition,
hymnody, liturgical theology, and history are addressed succinctly.<span style="mso-spacerun: yes;"> </span>The glossary of liturgical terms is helpful,
extensive, and reliable.<span style="mso-spacerun: yes;"> </span></i><span style="font-size: 12pt;">To say that
there is something for new members, catechumens, youth, and pastors, is not an
overstatement.</span><span style="mso-spacerun: yes;"> </span><br />
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<span style="font-size: 12pt;"><span style="mso-tab-count: 1;"> </span>As part of its introduction, the book answers the
question of distinguishing between the true and the false worship of God, in
this way:<span style="mso-spacerun: yes;"> </span><i>True worship of God is only
such as conforms in spirit and expression with God’s revelation of
Himself.<span style="mso-spacerun: yes;"> </span>Read John 4:24.<span style="mso-spacerun: yes;"> </span>All worship is false which seeks communion
with God in ways other than those which He has appointed.<span style="mso-spacerun: yes;"> </span>False worship is either a) The paying of
divine honors to false gods, such as idolatry (Hindus), nature-worship (the
Greeks), ancestor-worship (the Chinese), or b) The false worship of the true
God.<span style="mso-spacerun: yes;"> </span>Such is the worship of the
hypocrite.<span style="mso-spacerun: yes;"> </span>Read Matt. 15:7-9; Matt.
7:21-23.<span style="mso-spacerun: yes;"> </span>Such has become all Jewish
worship which was abrogated by the Advent of our Lord.<a href="file:///C:/Users/David%20Ramirez/AppData/Local/Microsoft/Windows/INetCache/IE/W1EWRWDZ/An%20Explanation%20of%20the%20Common%20Service.doc#_edn1" name="_ednref1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-font-kerning: 14.0pt;">[i]</span></b></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span></i></span></div>
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<span style="font-size: 12pt;"><span style="mso-tab-count: 1;"> </span>So, what is Christian worship?<span style="mso-spacerun: yes;"> </span>The book answers: <i style="mso-bidi-font-style: normal;">It is the outward expression, by the power of the Holy Ghost, of the
communion of man with God, through Jesus Christ our Lord.<a href="file:///C:/Users/David%20Ramirez/AppData/Local/Microsoft/Windows/INetCache/IE/W1EWRWDZ/An%20Explanation%20of%20the%20Common%20Service.doc#_edn2" name="_ednref2" style="mso-endnote-id: edn2;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-font-kerning: 14.0pt;">[ii]</span></b></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span></i>It then explains the two elements of
Christian worship…1) the sacramental…in which God speaks to us, exhibiting, offering,
and conveying His grace…2) the sacrificial…in which we speak to God, offering
to God the service which is due Him.<span style="mso-spacerun: yes;"> </span>The
chief sacramental acts are then listed as: <i style="mso-bidi-font-style: normal;">The
Declaration of Grace; Lessons; Sermon; Distribution of the Holy Supper;
Benedictions.<span style="mso-spacerun: yes;"> </span></i>The sacrificial acts
are:<span style="mso-spacerun: yes;"> </span><i style="mso-bidi-font-style: normal;">The
Confession; Prayers; Hymns and Canticles; Creed; Offerings.<a href="file:///C:/Users/David%20Ramirez/AppData/Local/Microsoft/Windows/INetCache/IE/W1EWRWDZ/An%20Explanation%20of%20the%20Common%20Service.doc#_edn3" name="_ednref3" style="mso-endnote-id: edn3;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-font-kerning: 14.0pt;">[iii]</span></b></span><!--[endif]--></span></span></a></i><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span style="font-size: 12pt;"><span style="mso-tab-count: 1;"> </span>In using this book in youth catechesis, bringing concrete
meaning to what is happening on Sunday morning in the Divine Service was a
great way of teaching the meaning of God’s Word in the worship service.<span style="mso-spacerun: yes;"> </span>It helped make the connection as to what
God’s Word means for the worshiping community, and therefore, also for us as
Christians.<span style="mso-spacerun: yes;"> </span>It put meat on the bones, so
to speak.<span style="mso-spacerun: yes;"> </span>For example, in the Kyrie, we
cry out to God to have mercy upon us…three times.<span style="mso-spacerun: yes;"> </span>The book offers this helpful question and
answer:<span style="mso-spacerun: yes;"> </span><b>What is the office of the
Kyrie?<span style="mso-spacerun: yes;"> </span></b><i>The congregation,
realizing its infirmity from indwelling sin, calls upon God for that grace
which has been announced and offered in the Introit.<a href="file:///C:/Users/David%20Ramirez/AppData/Local/Microsoft/Windows/INetCache/IE/W1EWRWDZ/An%20Explanation%20of%20the%20Common%20Service.doc#_edn4" name="_ednref4" style="mso-endnote-id: edn4;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-font-kerning: 14.0pt;">[iv]</span></b></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span></i></span><span style="font-size: 12pt;"><o:p> </o:p></span></div>
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<span style="font-size: 12pt;"><span style="mso-tab-count: 1;"> </span>One would do well to remember that when reference is made
to the “Common Service,” this is what is found in our Lutheran hymnals (TLH p.
15; LW p. 136; LSB p. 184).<span style="mso-spacerun: yes;"> </span>The book, in
response to the question <b>what is the Common Service? </b>says: <i>It is the
typical Lutheran Service of the Sixteenth Century, adapted for the use of
English-speaking Churches.<a href="file:///C:/Users/David%20Ramirez/AppData/Local/Microsoft/Windows/INetCache/IE/W1EWRWDZ/An%20Explanation%20of%20the%20Common%20Service.doc#_edn5" name="_ednref5" style="mso-endnote-id: edn5;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-font-kerning: 14.0pt;">[v]</span></b></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span></i>The “Common Service,” therefore, is not
an innovation.<span style="mso-spacerun: yes;"> </span>It is, in reality, to use
a phrase from the book, <i>the common worship of the pure Christian Church of
all ages.<a href="file:///C:/Users/David%20Ramirez/AppData/Local/Microsoft/Windows/INetCache/IE/W1EWRWDZ/An%20Explanation%20of%20the%20Common%20Service.doc#_edn6" name="_ednref6" style="mso-endnote-id: edn6;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-font-kerning: 14.0pt;">[vi]</span></b></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span></i>Free from the muddied waters ushered in
by the liturgical innovations of the Vatican II Council of the Roman Catholic
Church (1962-1965), <i>An Explanation of the Common Service </i>embodies <i>The
Common Consent of the Pure Lutheran Liturgies of the Sixteenth Century.<a href="file:///C:/Users/David%20Ramirez/AppData/Local/Microsoft/Windows/INetCache/IE/W1EWRWDZ/An%20Explanation%20of%20the%20Common%20Service.doc#_edn7" name="_ednref7" style="mso-endnote-id: edn7;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-font-kerning: 14.0pt;">[vii]</span></b></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span></i><o:p></o:p></span></div>
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<span style="font-size: 12pt;"><span style="mso-tab-count: 1;"> </span>If one wishes to know how the Christian Church has
worshiped throughout her history, and still does in many places, this book is a
great teaching tool.<span style="mso-spacerun: yes;"> </span>Anyone serious
about the liturgy being the Word of God in action in worship should read and
seriously meditate upon the content on these pages.<span style="mso-spacerun: yes;"> </span>For those inclined to think that how we
worship is about personal preference, the book is a must read.<span style="mso-spacerun: yes;"> </span>As our Lord makes clear regarding true
worship of Him from the earlier reference of John 4:24: <i>God is Spirit, and
those who worship Him must worship in spirit and truth.<span style="mso-spacerun: yes;"> </span></i>May God grant repentance where it is
needed in our worship practices, and keep steadfast those who have retained the
liturgy of the Christian Church.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span style="font-size: 12pt;"><b><u>Need to Get Level</u>:</b> I really think this is a 10/10 for pastors. Pastors should know why we retain the common service. I think it is a 7-8/10 for laymen. Having solidly-educated laymen is important, and this book is a great help in that regard.<o:p></o:p></span></div>
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<span style="font-size: 12pt;">Soli Deo Gloria,</span><br />
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<span style="font-size: 12pt;">Rev. Mike Grieve</span></div>
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<a href="file:///C:/Users/David%20Ramirez/AppData/Local/Microsoft/Windows/INetCache/IE/W1EWRWDZ/An%20Explanation%20of%20the%20Common%20Service.doc#_ednref1" name="_edn1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-font-kerning: 14.0pt;">[i]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> </span><span style="font-size: 8pt;">An Explanation of the Common Service: Reprinted by
Emmanuel Press in 2006; p. 9<o:p></o:p></span></div>
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<div class="MsoEndnoteText" style="margin: 0in 0in 0pt;">
<a href="file:///C:/Users/David%20Ramirez/AppData/Local/Microsoft/Windows/INetCache/IE/W1EWRWDZ/An%20Explanation%20of%20the%20Common%20Service.doc#_ednref2" name="_edn2" style="mso-endnote-id: edn2;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-font-kerning: 14.0pt;">[ii]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> </span><span style="font-size: 8pt;">An Explanation of the Common Service: Reprinted by
Emmanuel Press in 2006; p. 10<o:p></o:p></span></div>
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<div class="MsoEndnoteText" style="margin: 0in 0in 0pt;">
<a href="file:///C:/Users/David%20Ramirez/AppData/Local/Microsoft/Windows/INetCache/IE/W1EWRWDZ/An%20Explanation%20of%20the%20Common%20Service.doc#_ednref3" name="_edn3" style="mso-endnote-id: edn3;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-font-kerning: 14.0pt;">[iii]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> </span><span style="font-size: 8pt;">An Explanation of the Common Service: Reprinted by
Emmanuel Press in 2006; p. 10<o:p></o:p></span></div>
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<a href="file:///C:/Users/David%20Ramirez/AppData/Local/Microsoft/Windows/INetCache/IE/W1EWRWDZ/An%20Explanation%20of%20the%20Common%20Service.doc#_ednref4" name="_edn4" style="mso-endnote-id: edn4;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-font-kerning: 14.0pt;">[iv]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> </span><span style="font-size: 8pt;">An Explanation of the Common Service: Reprinted by
Emmanuel Press in 2006; p. 27-28<o:p></o:p></span></div>
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<a href="file:///C:/Users/David%20Ramirez/AppData/Local/Microsoft/Windows/INetCache/IE/W1EWRWDZ/An%20Explanation%20of%20the%20Common%20Service.doc#_ednref5" name="_edn5" style="mso-endnote-id: edn5;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-font-kerning: 14.0pt;">[v]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> </span><span style="font-size: 8pt;">An Explanation of the Common Service: Reprinted by
Emmanuel Press in 2006; p. 14<o:p></o:p></span></div>
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Emmanuel Press in 2006; p. 14<o:p></o:p></span></div>
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Emmanuel Press in 2006; p. 14<o:p></o:p></span></div>
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Pastor David Ramirezhttp://www.blogger.com/profile/01777911480825540855noreply@blogger.com0tag:blogger.com,1999:blog-1046333938098707420.post-4896370328328829212015-10-29T13:48:00.000-05:002015-12-29T09:47:45.602-06:00The Gift of Communion (Communion and Mass) by Carl F. Wisløff<div class="separator" style="clear: both; text-align: center;">
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<br />
<strong><u><br class="Apple-interchange-newline" />Note</u>:</strong> Thank you very much to Rev. Benjamin D. Hertel of Saint Luke Lutheran Church in Rensselaer, IN for giving us a review of Carl F. Wisløff's <em>The Gift of Communion</em> (<em>Nattverd og messe/</em><em>Communion and Mass</em>). While not strictly an <a href="http://l-toms.blogspot.com/p/about-this-blog.html">L-TOM</a>, nor written by an American Lutheran, it was an influential work, translated by Joseph M. Shaw and published by Augsburg Publishing House in 1964. It is included in the Concordia Heritage Series (the dark green hardback series). You can buy it on <a href="http://www.amazon.com/s/ref=nb_sb_noss?url=search-alias%3Daps&field-keywords=the+gift+of+communion+wisloff&rh=i%3Aaps%2Ck%3Athe+gift+of+communion+wisloff">Amazon</a> or find a copy through <a href="http://www.bookfinder.com/search/?author=wisloff&title=the+gift+of+communion&lang=en&isbn=&new_used=*&destination=us&currency=USD&mode=basic&st=sr&ac=qr">Bookfinder</a>.<br />
<br />
Wisløff (1908-2004) was a Norwegian theologian known for his opposition to liberal theology. He was also influenced by Norwegian Pietism, especially in regards to lay preaching and evangelistic endeavors. His most influential book with the Norwegian public was <em>Jeg vet på hvem jeg tror</em> (I Know in Whom I Believe). <br />
<br />
<br />
<strong>Review of Carl F. Wisløff's </strong><em><strong>The</strong> <strong>Gift of Communion</strong></em><br />
<em>by Rev. Benjamin D. Hertel</em><br />
<br />
<br />
A short, but thick book, Carl Wisløff’s work is not something I would recommend to the layman or the arm-chair theologian. The concepts are easy enough, but the way Wisløff presents his points can be a bit congested and repetitious at times.<br />
<br />
Wisløff seems to assume a lot from his reader and that he is a trained pastor. Knowledge of certain terms, events, and theology are sometimes not explained. Nevertheless, Wisløff has, in this short book, amassed a large amount of Luther quotes. Though it reads like a text-book, for this we should be grateful.<br />
<br />
Wisløff's main claim is that not enough attention has been paid to Luther speaking against the “sacrifice of the Mass”. He says that Lutherans would rather speak against the Reformed or the enthusiasts and probably find Luther lacking on the subject.<br />
<br />
<a name='more'></a><br />
In the first seven chapters, Wisløff aims at exactly that point. For the Lutheran to converse with Rome on the Mass, this book makes a great resource. Although the proofs Wisløff uses, from Luther, are already familiar, it is good to hear them in the context of what Luther's Roman opponents were actually saying and teaching.<br />
<br />
Chapter 1 makes the primary argument, already stated above. Chapter 2 focuses on Luther switching the language of describing the Mass from sacrifice (work of the people) to sacrament. “…God does not demand our gifts but our very selves…” (p.11). Here Luther is heard to be undercutting the idea of the piety of self-sacrifice of the people, adding to the priest’s sacrifice.<br />
<br />
Chapter 3 aims at showing that, for Luther, the “substance” of the Mass is found in the <em>Verba</em> alone. The “accidents” are anything outside of Christ’s words (p.24). This leads to chapter 4 in which we hear about the covenant or testament, entrusted in the Mass. The Mass is not a sacrament of work, but a testament to the incarnation and atonement of Christ (p.33), which is nothing but the Gospel and God’s promise of salvation.<br />
<br />
By this point, we see Wisløff's main motif: that the Mass must be explained by the Words of Institution alone. Chapter 5 brings up, indirectly, Original Sin. This is probably, in my opinion, the largest error Rome has in her Christology, for she wishes to retain at least the ability to cooperate with grace, for salvation.<br />
<br />
In this respect, Luther doe not mischaracterize Rome in saying that they believe the Mass to be works righteousness. Against the <em>opus operatum</em>, Luther demands faith, for how can anyone receive anything from God if he does not believe? Luther demands faith, not cooperation, because there is a break, not continuity, between the natural and supernatural (p.51).<br />
<br />
Chapter 6 is especially enlightening for it pits the <em>Verba</em> against the <em>Canon Missæ</em>. Wisløff shows that Luther understands the <em>Verba</em> to be the key. Especially when talking about sacrifice, Jesus never offers the Passover meal to the Father, for our example. There just is “…nothing in the texts which says that Christ took the bread and ‘lifted it up before God.’” (p.63).<br />
<br />
I also want to include this great quote Wisløff has from Thomas Aquinas against the Mass as sacrifice: “No cultic meal can be held with the sacrifice for sin, because to partake of the sacrificial animal which bore the sin would be to imply that one took back some of the sin upon himself” (p.65).<br />
<br />
Thus, chapter 7 concludes with undermining the priest’s ability to even offer a right sacrifice, if the Mass was a sacrifice. There is only one sacrifice for the royal priesthood. There is no second sacrifice that allows for a special character to be given to priests; no <em>sacerdotium visible et externum</em> in the new covenant. Finally, there is only one task for the priesthood of the new covenant, which is to preach the Gospel.<br />
<br />
Part three of this work finds Wisloff commenting on related issues of controversy, which is helpful, but not against the Mass as sacrifice. He discusses the liturgical consequences of the Lutheran thought and understanding in the final chapter.<br />
<br />
Wisloff brings together a lot of Luther on the Mass and is very helpful to the pastor when speaking to a Roman Catholic about the Mass. Wisloff is thorough enough to grasp both Luther and his opponent’s position, genuinely.<br />
<br />
If your current struggle or interest lies in the Mass as sacrifice and Luther against it, this book is very helpful when added to your bibliography.<br />
<br />
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<b><u>Need to Get Level</u>: 5/10 </b><br />
<br />
While not desperately needed for day to day conversation, it is a valuable resource for discussions or concerns related to Rome's teaching on the Mass/Lord's Supper. If a layman is intensely interested in the subject, then it is worth getting, but otherwise, it is a more pastor-friendly book.<br />
<br />
<br />
<em>Rev. Benjamin D. Hertel</em><br />
<br />
<br />
Thank you again to Pr. Hertel for his helpful review of a book that is probably little known to many!</div>
Pastor David Ramirezhttp://www.blogger.com/profile/01777911480825540855noreply@blogger.com0tag:blogger.com,1999:blog-1046333938098707420.post-7313437789243066972015-10-28T12:52:00.000-05:002015-10-28T12:53:27.182-05:00Index of Posts on Theodore Engelder's series of essays concerning the "Hades Gospel"<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjyf1ygLhMPQxnBHwF_l5zueFloBMk9ZiK55zG90qG3E35UkruN6LK_DuHRqSw4y_cmJgjbGrakNIaxV-syGDFvrxXpjQ09_tfINdG6ZXuLdshknp5WzvWmiGXXIy5n3857wVbOrTiIsF6c/s1600/Dore_woodcut_Divine_Comedy_01.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjyf1ygLhMPQxnBHwF_l5zueFloBMk9ZiK55zG90qG3E35UkruN6LK_DuHRqSw4y_cmJgjbGrakNIaxV-syGDFvrxXpjQ09_tfINdG6ZXuLdshknp5WzvWmiGXXIy5n3857wVbOrTiIsF6c/s400/Dore_woodcut_Divine_Comedy_01.jpg" width="320" /></a></div>
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<br />
The issue of the fate of the soul after death and the idea of a "second chance," with all the surrounding questions, is important for the Christian. Pastors especially ought to be able to give clear answers concerning this topic. Engelder's essays offer a firm biblical footing on the subject. <br />
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<u>Posts on Engelder's essays on the "Hades Gospel":</u><br />
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1. <a href="http://l-toms.blogspot.com/2015/05/prof-th-engelder-on-hades-gospel-part-i.html">Prof. Th. Engelder on The Hades Gospel Part I: "The Hades Gospel"</a> (first and introductory post in the series)<br />
2. <a href="http://l-toms.blogspot.com/2015/05/prof-th-engelder-on-hades-gospel-part.html">Prof. Th. Engelder on the Hades Gospel Part II, "The Argument in Support of the Hades Gospel</a>"<br />
3. <a href="http://l-toms.blogspot.com/2015/06/prof-th-engelder-on-hades-gospel-part.html">Prof. Th. Engelder on the Hades Gospel Part III: "The Evil of The Hades Gospel"</a> <br />
4. <a href="http://l-toms.blogspot.com/2015/06/prof-th-engelder-on-hades-gospel-part_22.html?spref=fb">Prof. Th. Engelder on the Hades Gospel Part IV: "Some Remarks on the Question of the Salvation of the Heathen"</a><br />
5. <a href="http://l-toms.blogspot.com/2015/06/prof-th-engelder-on-hades-gospel-part-v.html">Prof. Th. Engelder on the Hades Gospel Part V: "The Protestant Purgatory"</a><br />
6. <a href="http://l-toms.blogspot.com/2015/10/prof-th-engelder-on-hades-gospel-part.html">Prof. Th. Engelder on the Hades Gospel Part VI: "The Hades Gospel and the Apocatastasis Gospel"</a> <br />
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<u>Engelder's six essays, in order, linked to the online articles</u>:<br />
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<a href="http://www.ctsfw.net/media/pdfs/EngelderHadesGospel1.pdf">Part I</a>: "The Hades Gospel"<br />
CTM May 1945 (Vol. 16, No. 5)<br />
<a href="http://www.ctsfw.net/media/pdfs/EngelderHadesGospel2.pdf">Part II</a>: "The Argument in Support of the Hades Gospel"<br />
CTM June 1945 (Vol. 16, No. 6)<br />
<a href="http://www.ctsfw.net/media/pdfs/EngelderHadesGospel3.pdf">Part III</a>: "The Evil of The Hades Gospel"<br />
CTM September 1945 (Vol. 16, No. 9)<br />
<a href="http://www.ctsfw.net/media/pdfs/EngelderRemarksQuestionSalvationHeathen.pdf">Part IV</a>: "Some Remarks on the Question of the Salvation of the Heathen"<br />
CTM December 1945 (Vol. 16, No. 12)<br />
<a href="http://www.ctsfw.net/media/pdfs/EngelderProtestantPurgatory.pdf">Part V</a>: "The Protestant Purgatory"<br />
CTM June 1946 (Vol. 17, No. 6)<br />
<a href="http://www.ctsfw.net/media/pdfs/EngelderHadesApocatastasisGospel.pdf">Part VI</a>: "The Hades Gospel and the Apocatastasis Gospel"<br />
CTM September 1946 (Vol. 17, No. 9)<br />
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<a href="http://l-toms.blogspot.com/2014/12/theodore-engelder-1865-1949-in.html">Here</a> is a brief introduction to Engelder and his work.Pastor David Ramirezhttp://www.blogger.com/profile/01777911480825540855noreply@blogger.com0tag:blogger.com,1999:blog-1046333938098707420.post-71659203963638006262015-10-27T21:17:00.000-05:002015-10-27T21:17:08.238-05:00Prof. Th. Engelder on The Hades Gospel Part VI: "The Hades Gospel and the Apocatastasis Gospel"<br />
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://upload.wikimedia.org/wikipedia/commons/2/20/Origen.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="400" src="https://upload.wikimedia.org/wikipedia/commons/2/20/Origen.jpg" width="336" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Another name for those who believe in the Apocatastasis has been <em>Origenists</em></td></tr>
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In Part VI, Engelder confronts the related error of apocatastasis, the eventual redemption and restoration of all the damned. This dangerous and unscriptural doctrine is the end of the road of the Hades Gospel. <br />
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[Note: <a href="http://l-toms.blogspot.com/2015/05/prof-th-engelder-on-hades-gospel-part-i.html" target="_blank">Here</a> is the link to the first (and introductory) post in this series: <a href="http://l-toms.blogspot.com/2015/05/prof-th-engelder-on-hades-gospel-part-i.html" target="_blank">Prof. Th. Engelder on The Hades Gospel Part I: "The Hades Gospel"</a>, the second post: <a href="http://l-toms.blogspot.com/2015/05/prof-th-engelder-on-hades-gospel-part.html" target="_blank">Part II, "The Argument in Support of the Hades Gospel,"</a>, the third post: <a href="http://l-toms.blogspot.com/2015/06/prof-th-engelder-on-hades-gospel-part.html" target="_blank">Prof. Th. Engelder on the Hades Gospel Part III: "The Evil of The Hades Gospel"</a> the fourth post: <a href="http://l-toms.blogspot.com/2015/06/prof-th-engelder-on-hades-gospel-part_22.html?spref=fb">Prof. Th. Engelder on the Hades Gospel Part IV: "Some Remarks on the Question of the Salvation of the Heathen"</a>, the fifth post: <a href="http://l-toms.blogspot.com/2015/06/prof-th-engelder-on-hades-gospel-part-v.html">Prof. Th. Engelder on the Hades Gospel Part V: "The Protestant Purgatory"</a>]<br />
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He divides his critique into three sections. First he attacks on exegetical grounds, including an extensive discussion on the word "age(s)" means. He shows how that the denial of the eternality of damnation also undermines the beauty, surety, and everlasting nature of the promise of eternal life. Secondly, he attacks their elevation of reason over the Word of God [with a brief side trip to make the logical and historical connection between the belief in the apocatastasis and Pelagianism, and the dependence and example of Origen].<br /><br />He states:<br />
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But it is a wicked business. "Men derive this dogma from their reason, their sense of justice, their conception of mercy. And men have not the right to use the argument under discussion. For what it amounts to is this: reason presumes to tell God what He must do in order to retain His character as a merciful and just God. And shall reason teach God ethics? Presumptuous reason is telling God that unless He conducts His judgment according to human standards, His conduct would be unfair, partial, unrighteous, unethical. ...Will a man judge God?" (CON. THEOL. MONTHLY, 1945, p.395.) These words were addressed to the Hades theologians, who demand, because of their "merciful" sentiments, that God must save half of the inmates of hell, Hades. They apply no less to the apocatastasis theologians, who because of their sense of "mercy and justice," require God to lead all the damned out of hell to heaven. And since the God of the Bible speaks a different language, they make out of the God of the Bible "a devil." Presumptuous reason will stop at nothing.</blockquote>
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Thirdly, he finishes with a warning of how this teaching is dangerous to sinful man and encourages "carnal security" even more than the Hades Gospel. </div>
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The essay is full of excellent quotes, especially from Luther and Pieper. The true theologian is the one who trusts and submits to the promises of God in His Word. Those that try to go "beyond," "behind," or "around" the literal (intended) sense of the words of Scripture, are bound to fall into error and blasphemy. However, as we are listening to Engelder at the moment, let us end with words from him.</div>
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Reason blusters that a just God cannot punish the sinner with the damnation of hell. It is inconceivable that the rationalist would appeal to the justice of God in this connection, the divine justice and holiness of Him whose wrath is revealed from heaven against all unrighteousness (Rom. 1: 18), who will render to every man according to his deeds (Rom. 2: 6), before whose judgment seat all must appear, that everyone may receive the things done in his body (2 Cor. 5: 10), whose judgment is righteous (2 Thess. 1: 5-9; Acts 17: 31), who will pronounce judgment without mercy (James 2: 13). And if carnal reason will not listen to the terrible (2 Cor. 5: 11: "the terror of the Lord") voice of God in Scripture, it should listen to the voice of conscience, which tells every man that he will be judged on the Last Day by Him who condones not one sin and cannot but execute the judgment of damnation against the unbeliever. Reason is unreasonable when it protests against the just judgment of God, for it can do so only by suppressing the voice of conscience and blinding itself. As long as men believe in a God and have a conscience, they cannot deny the reality of hell. Schaff Herzog: "The fact of future retribution cannot reasonably be denied by any except those who hold a pantheistic or materialistic theory of the universe."</blockquote>
<br /> [<a href="http://l-toms.blogspot.com/2014/12/theodore-engelder-1865-1949-in.html" target="_blank"><span style="color: #ffcc77;">Here</span></a> is a brief introduction to Engelder and his work.]<br /><br />
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Below are all six of Engelder's essays, in order, linked to the online articles.</div>
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<br /><a href="http://www.ctsfw.net/media/pdfs/EngelderHadesGospel1.pdf" target="_blank"><span style="color: #ffcc77;">Part I</span></a>: "The Hades Gospel"<br /> CTM May 1945 (Vol. 16, No. 5)<br /><a href="http://www.ctsfw.net/media/pdfs/EngelderHadesGospel2.pdf" target="_blank"><span style="color: #ffcc77;">Part II</span></a>: "The Argument in Support of the Hades Gospel"<br /> CTM June 1945 (Vol. 16, No. 6)<br /><a href="http://www.ctsfw.net/media/pdfs/EngelderHadesGospel3.pdf" target="_blank"><span style="color: #ffcc77;">Part III</span></a>: "The Evil of The Hades Gospel"<br /> CTM September 1945 (Vol. 16, No. 9)<br /><a href="http://www.ctsfw.net/media/pdfs/EngelderRemarksQuestionSalvationHeathen.pdf" target="_blank"><span style="color: #ffcc77;">Part IV</span></a>: "Some Remarks on the Question of the Salvation of the Heathen"<br /> CTM December 1945 (Vol. 16, No. 12)<br /><a href="http://www.ctsfw.net/media/pdfs/EngelderProtestantPurgatory.pdf" target="_blank"><span style="color: #ffcc77;">Part V</span></a>: "The Protestant Purgatory"<br /> CTM June 1946 (Vol. 17, No. 6)<br /><a href="http://www.ctsfw.net/media/pdfs/EngelderHadesApocatastasisGospel.pdf" target="_blank"><span style="color: #ffcc77;">Part VI</span></a>: "The Hades Gospel and the A<span style="font-family: Times;">pocatastasis Gospel"</span><br /><span style="font-family: Times;"> </span>CTM September 1946 (Vol. 17, No. 9)<br /><br /><br /><br /><u><b>Need to Get Read Level</b></u><b>:</b> Pastors: 8/10 Laymen: 3/10<br /><br /> If you are a pastor who isn't comfortable speaking to this issue and the questions surrounding the life hereafter, then you probably need to, um, "supplement you knowledge" about basic Christianity. (Read: get it straight, fast. You should know this already!) There is a decent amount of German and other foreign language references in the article. However, the layman who is grounded in the Catechism and Scriptures and takes a plunge will indeed be rewarded with much good food for thought and reflection.</div>
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Pastor David Ramirezhttp://www.blogger.com/profile/01777911480825540855noreply@blogger.com0tag:blogger.com,1999:blog-1046333938098707420.post-13128091562647956582015-06-29T14:06:00.000-05:002015-10-27T20:52:31.028-05:00Prof. Th. Engelder on the Hades Gospel Part V: "The Protestant Purgatory"<div class="separator" style="clear: both; text-align: center;">
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Do men need further sanctifying and purifying after death? What of an intermediate state: purgatory or something akin to it? Can men truly be perfectly purged of the sin still clinging to them in the instant of death?<br />
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In <a href="http://www.ctsfw.net/media/pdfs/EngelderProtestantPurgatory.pdf">"The Protestant Purgatory,"</a> Part V of his series of essays on the "Hades Gospel," Prof. Th. Engelder considers the teaching of purgatory, or the state(s) of men who are dead preceding the resurrection. He rightly points out the return to the Roman teaching of purgatory by Protestants who argue for the Hades Gospel (a second chance for salvation after death) and who support some sort of intermediate state in the afterlife. Engelder:<br />
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"That is the Catholic purgatory. And what is the Protestant purgatory? The Hades theologians, particularly those who believe in salvation by faith alone, refuse to embody all the Romish features in their reconstructed purgatory. But they have taken over this feature: the dying Christian carries remnants of sin with him into the next world and must go through a purgatorial, purifying process in Hades before he enters heaven."</blockquote>
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[Note: <a href="http://l-toms.blogspot.com/2015/05/prof-th-engelder-on-hades-gospel-part-i.html" target="_blank">Here</a> is the link to the first (and introductory) post in this series: <a href="http://l-toms.blogspot.com/2015/05/prof-th-engelder-on-hades-gospel-part-i.html" target="_blank">Prof. Th. Engelder on The Hades Gospel Part I: "The Hades Gospel"</a>, the second post: <a href="http://l-toms.blogspot.com/2015/05/prof-th-engelder-on-hades-gospel-part.html" target="_blank">Part II, "The Argument in Support of the Hades Gospel,"</a>, the third post: <a href="http://l-toms.blogspot.com/2015/06/prof-th-engelder-on-hades-gospel-part.html" target="_blank">Prof. Th. Engelder on the Hades Gospel Part III: "The Evil of The Hades Gospel"</a>, the fourth post: <a href="http://l-toms.blogspot.com/2015/06/prof-th-engelder-on-hades-gospel-part_22.html?spref=fb">Prof. Th. Engelder on the Hades Gospel Part IV: "Some Remarks on the Question of the Salvation of the Heathen"</a>]<br />
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The connection between those who hold to the Hades Gospel and to an intermediate purgatorial state after death, and the connection to the similar conception of purgatory in Roman theology, is one and the same: the denial of justification by faith. The error is accomplished by mixing justification and sanctification, faith and works, and holding that we are declared righteousness, not for Christ's sake alone, but after/through/or in view of a progression towards holiness. Engelder:<br />
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"The doctrine of purgatory involves a fundamental error.
It holds that Christ did not fully satisfy the justice of God.
It denies the chief article of the Christian religion, that through
faith we have full remission of the guilt and punishment of all
sins. It denies the heart of the Gospel and strikes at the
heart of Protestantism. Luther: "Purgatory is one great lie;
it is throughout pure wickedness and is based on unbelief.
For they deny that faith saves and hold that man must
satisfy the justice of God in order to be saved." (I: 1462.)
The Smalcald Articles: "Purgatory, and every solemnity, rite,
and commerce connected with it, is to be regarded as nothing
but a specter of the devil. For it conflicts with the chief article
[which teaches] that only Christ, and not the works of men,
are to help [set free] souls." (Triglotta, p.465.)" </blockquote>
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This is the heart of Engelder's article, yet it is worthwhile seeing the evidence laid out before you. Among modern Lutherans, there have been proponents of this position: C.M. Jacobs; Bishop Martensen of Denmark; and Kahnis are some of the most prominent examples. Hengstenberg is even pointed out as a supporter of an intermediate purgatorial state. A very sad addition, though not totally unexpected, as Hengstenberg was also involved on the wrong side of a debate concerning progressive justification.<br />
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Another characteristic, besides human presuppositions, of the arguments for creating a Protestant purgatory is a tendency to pit the soul's immediate entrance into heaven or hell against the final judgment. It is as if speculative ponderings demand that there be a theology constructed concerning an intermediate state lest the final judgment be somehow rendered meaningless.<br />
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On the other side, Engelder marshals the Scriptural evidence against a Protestant purgatory, especially the thief on the cross in Luke 23 and Lazarus and the rich man in Luke 16, as well as: Acts 7:55-59; Phil. 1:23; 2 Tim. 4:7 f.; Heb.12: 22 f.; Rev. 14:13; and, Luke 2: 29: "Lord, now lettest Thou Thy servant depart in peace." As Engelder puts it, "The day of Simeon's death
brought this peace."<br />
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Engelder also provides several quotations from American Lutheran exegetes in the footnotes:<br />
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Lenski, in his Commentary, when dealing with the thief on the cross in Luke 23: "Here all the perversions about sheol and hades are brought in, plus even the descent into hades, confounding even confusion. Yet all this
muddle furnishes no proof whatever for more than two places in the
other world .... Also Jesus did not say: 'Today thou shalt be in purgatory.'
Yet, if ever a sinner deserved a long term in purgatory, this
malefactor was one. His immediate transfer into heaven is proof fatal
to the idea of a purgatory or of any intermediate place." - We have
shown in the preceding articles that in Scripture "paradise" and "Abraham's
bosom" are synonymous with "heaven."<br />
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Stoeckhardt, in his Biblische Geschichte, p. 207 ff, concerning Lazarus and the rich man: "The beggar died and was carried by the angels into Abraham's bosom, that is, into paradise, the
home of the blessed. . . . The end of the believers is eternal bliss, the
fullness of joy in blissful communion with God and all the elect."<br />
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Kretzmann, in his Popular Commentary: "The beggar died. But his death provoked an embassy from heaven: he was carried up by the angels into the
bosom of Abraham . . . was joyfully received into the eternal home
and found a place of honor by the side of Abraham."<br />
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A wonderful quote from Hoenecke is provided as well(s): "'I have finished my course.' According to this statement
of the Holy Ghost the Christian course, of which sanctification is an essential part, is finished at death; consequently the fight for holiness
is ended with death. Sanctification is a battle, is labor. That, says
Scripture, is followed by rest." (Ev.-Luth. Dogmatik, IV, p.234.)<br />
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Engelder directly meets the alleged problem of an instantaneous purgation at death:<br />
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<blockquote class="tr_bq">
What about this Moehler-Farrar-Kahnis dilemma that the
Old Protestants must assume: either that sin-tainted men are
received into the holy heavens or that the change wrought in
them at death is a violent, unnatural, magical, mechanical act?
Tertium datur! We Old Protestants certainly believe that our
holiness in heaven will be a perfect holiness; we believe, too,
that all remnants of sin will be removed from our soul at the
moment of death, instantaneously; and we believe and know
that in effecting this glorious change God is not breaking any psychological or any spiritual law. There is nothing in philosophy,
nothing in sound reason, which would prevent God from
performing miracles. And a miracle of grace takes place
when God changes this wretched, imperfect soul into one
formed perfectly in His image. A miraculous change need
not be a magical change, whatever "magical" may mean. And'
a miraculous change need not be a mechanical one. It is
throughout spiritual. It does no violence to our spiritual
nature when God, through His powers of grace, heals our
sick soul with one gracious touch. The Christian soul does
not complain that God is laying violent hands upon it. It is
filled with heavenly joy over this wonderful change. God cannot
perform the miracles of His grace instantaneously? In
conversion an instantaneous change takes place, and the converted
Christian does not complain of violence, coercion,
mechanical processes, and the like. In conversion God draws
the sinner gently, and the sinner hears a sweet and gracious
voice. And when God bestows upon the believer in the hour
of death, at the moment of his entrance into the Holy Place,
perfect holiness, his deepest longings are satisfied. He had
been crying out: "Oh, wretched man that I am! Who shall
deliver me from the body of this death?" (Rom. 7:24). And
now the miracle has been performed. It took but a moment.
He closed his eyes in death and awoke in heaven! And
"I shall be satisfied, when I awake, with thy likeness"
(Ps. 17: 15). </blockquote>
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Engelder also quotes Th. Traub: "Kliefoth asserts that 'no unnatural leaps
(unnatuerliche Spruenge) occur where the all-wise God deals
with man.' We refuse to subscribe to such a thought. If there
are no 'unnatural leaps,' all of us are lost. Then there would
be no Christ, no faith, no conversion, no absolution. For all
of these things are 'unnatural leaps'; all of it takes place in
the history of mankind and of the individual, not as the result
of any kind of evolutionary development, but as divine miracles
which change the natural life of mankind and the
individual."<br />
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By way of a quotation from W.E. Orchard, Engelder ends his article noting the irony that the Lutheran Reformation began, in large part, in reaction to the doctrine and practices surrounding purgatory. For heirs of the Reformation to capitulate on this particular point can only mean that they are Rome-ward bound. <br />
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[As a side note: We should observe at this juncture that perhaps the charge of "romanizing" as was applied to various conservative European Lutherans by Missourians was <i>not</i> only because of squabbles over the ministry, but contained a much broader and comprehensive critique on their theology.]<br />
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[<a href="http://l-toms.blogspot.com/2014/12/theodore-engelder-1865-1949-in.html" target="_blank">Here</a> is a brief introduction to Engelder and his work.]<br />
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<div>
Below are all six of Engelder's essays, in order, linked to the online articles.</div>
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<a href="http://www.ctsfw.net/media/pdfs/EngelderHadesGospel1.pdf" target="_blank">Part I</a>: "The Hades Gospel"<br />
CTM May 1945 (Vol. 16, No. 5)<br />
<a href="http://www.ctsfw.net/media/pdfs/EngelderHadesGospel2.pdf" target="_blank">Part II</a>: "The Argument in Support of the Hades Gospel"<br />
CTM June 1945 (Vol. 16, No. 6)<br />
<a href="http://www.ctsfw.net/media/pdfs/EngelderHadesGospel3.pdf" target="_blank">Part III</a>: "The Evil of The Hades Gospel"<br />
CTM September 1945 (Vol. 16, No. 9)<br />
<a href="http://www.ctsfw.net/media/pdfs/EngelderRemarksQuestionSalvationHeathen.pdf" target="_blank">Part IV</a>: "Some Remarks on the Question of the Salvation of the Heathen"<br />
CTM December 1945 (Vol. 16, No. 12)<br />
<a href="http://www.ctsfw.net/media/pdfs/EngelderProtestantPurgatory.pdf" target="_blank">Part V</a>: "The Protestant Purgatory"<br />
CTM June 1946 (Vol. 17, No. 6)<br />
<a href="http://www.ctsfw.net/media/pdfs/EngelderHadesApocatastasisGospel.pdf" target="_blank">Part VI</a>: "The Hades Gospel and the A<span style="font-family: Times;">pocatastasis Gospel"</span><br />
<span style="font-family: Times;"> </span>CTM September 1946 (Vol. 17, No. 9)<br />
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<u><b>Need to Get Read Level</b></u><b>:</b> Pastors: 8/10 Laymen: 3/10<br />
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If you are a pastor who isn't comfortable speaking to this issue and the questions surrounding the life hereafter, then you probably need to, um, "supplement you knowledge" about basic Christianity. (Read: get it straight, fast. You should know this already!) There is a decent amount of German and other foreign language references in the article. However, the layman who is grounded in the Catechism and Scriptures and takes a plunge will indeed be rewarded with much good food for thought and reflection.</div>
Pastor David Ramirezhttp://www.blogger.com/profile/01777911480825540855noreply@blogger.com2tag:blogger.com,1999:blog-1046333938098707420.post-38764282858443679892015-06-22T14:10:00.000-05:002015-06-22T14:13:47.932-05:00Prof. Th. Engelder on the Hades Gospel Part IV: "Some Remarks on the Question of the Salvation of the Heathen"<div class="separator" style="clear: both; text-align: center;">
<a class="irc_mil" data-noload="" data-ved="0CAcQjRw" href="http://www.clarion-journal.com/clarion_journal_of_spirit/2015/02/the-last-battle-and-emeth-adieu-by-ron-dart.html" jsaction="mousedown:irc.rl;keydown:irc.rlk" style="background-color: #f1f1f1; border: 0px; color: #660099; cursor: pointer; font-family: arial, sans-serif; font-size: small; line-height: 0px;"><img class="irc_mi" src="http://www.clarion-journal.com/.a/6a00d834890c3553ef01bb07efd730970d-pi" height="300" style="-webkit-background-size: 21px; -webkit-box-shadow: rgba(0, 0, 0, 0.65098) 0px 5px 35px; background-color: white; background-image: -webkit-linear-gradient(45deg, rgb(239, 239, 239) 25%, transparent 25%, transparent 75%, rgb(239, 239, 239) 75%, rgb(239, 239, 239)), -webkit-linear-gradient(45deg, rgb(239, 239, 239) 25%, transparent 25%, transparent 75%, rgb(239, 239, 239) 75%, rgb(239, 239, 239)); background-position: 0px 0px, 10px 10px; background-size: 21px 21px; border: 0px; box-shadow: rgba(0, 0, 0, 0.65098) 0px 5px 35px; margin-top: 191px;" width="400" /></a></div>
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This is the question that always gets raised. What about the people in ancient Peru who never heard the Gospel? What about the child in Saudi Arabia who is born a Muslim by no fault of his own yet strives to be a good and just individual?<br />
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[Note: <a href="http://l-toms.blogspot.com/2015/05/prof-th-engelder-on-hades-gospel-part-i.html" target="_blank">Here</a> is the link to the first (and introductory) post in this series: <a href="http://l-toms.blogspot.com/2015/05/prof-th-engelder-on-hades-gospel-part-i.html" target="_blank">Prof. Th. Engelder on The Hades Gospel Part I: "The Hades Gospel"</a>, the second post: <a href="http://l-toms.blogspot.com/2015/05/prof-th-engelder-on-hades-gospel-part.html" target="_blank">Part II, "The Argument in Support of the Hades Gospel,"</a>, and the third post: <a href="http://l-toms.blogspot.com/2015/06/prof-th-engelder-on-hades-gospel-part.html" target="_blank">Prof. Th. Engelder on the Hades Gospel Part III: "The Evil of The Hades Gospel"</a>]<br />
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In Part IV, <a href="http://www.ctsfw.net/media/pdfs/EngelderRemarksQuestionSalvationHeathen.pdf">"Some Remarks on the Question of the Salvation of the Heathen,"</a> Engelder takes up the issues and questions surrounding the salvation of the heathen. A particularly memorable line is the following: "Nor is it surprising that the liberal Protestants teach that the heathen can save themselves, with the help of God. The Liberals are blood brothers of the Catholics, of the race of Pelagius." The warnings of the essay are clear: do not give up the universality of grace though the facts <em>seem</em> to contradict this article of faith; and, do not be led into strange unbiblical doctrines by rationalizations and human searches into the unsearchable mysteries of God. These paths start in the (vain) hope of explaining God's ways further and more clearly than He Himself does, and ultimately leads to accusing the Lord Himself of evil and malice.<br />
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Engelder's essay is excellent, and if you read only one of them on the subject, this is definitely the one. He closes with Stoeckhardt's wise words on the subject:<br />
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"Our present discussion may be summed up in the words with which Dr. Stoeckhardt concludes his study of 1 Peter 3: 19 f. :"Everything now depends on what the sinners do here on earth about Christ. That determines their eternal fate. Here one might ask: But how about those who have heard nothing of Christ? And why is it that all did not hear? Why has God not given His Word at all times at all places? These questions touch upon a domain which is utterly closed and hidden to us. Here begin the mysteries of God, into which we cannot and should not search. Scripture confines our thinking to the state of affairs produced by the Gospel, the offer of salvation through Christ. Our sole business is to carry out Christ's command and preach the Gospel to every creature, to testify to all that without Christ there is no salvation, that he that believes on Christ is saved, but he that believeth not will be damned." The question is not: Has God done His duty toward the heathen? The question is: Are we doing our duty? With that, faith concerns itself. Doing that, it rests content."<br />
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But when men follow their own reason and understanding, over and against the revelation and wisdom of God, they are bound to speak and act with their own unreasonable and self-defeating foolishness.<br />
<span style="color: black;"><span style="font-family: Times New Roman;"><span style="font-family: Times New Roman;"><span style="font-family: Times New Roman;"><br /></span></span></span></span></div>
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<a href="http://proroctwa.com/images/jpii-kiss.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://proroctwa.com/images/jpii-kiss.jpg" style="background-color: white; text-align: -webkit-center;" /></a><a href="http://www.ctsfw.net/media/pdfs/EngelderHadesGospel1.pdf" target="_blank"><br class="Apple-interchange-newline" /></a><br />
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The Lord humbled Job from the whirlwind, and humbles us when we seek to judge Him in our pride. The Lord who comes down from heaven in order to suffer and die and bleed for poor miserable sinners is the Lord worthy of our trust in all things. And thus:<br />
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"The teaching that heathen are saved, wholly or in part, through their morality has no place in the Christian Church. It is a heathen doctrine; for the essence of all heathen religions is the idea of salvation through works. Scripture repudiates all such ideas. Scripture teaches most emphatically that "there is none that understandeth, there is none that seeketh after God; there is none that doeth good, no, not one" (Rom. 3: 11,12) . The "morality" of the heathen is a fiction. Scripture, again, teaches that there is no salvation except through Jesus and the means of grace."<br />
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[<a href="http://l-toms.blogspot.com/2014/12/theodore-engelder-1865-1949-in.html" target="_blank">Here</a> is a brief introduction to Engelder and his work.]<br />
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<div>
Below are all six of Engelder's essays, in order, linked to the online articles.</div>
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<a href="http://www.ctsfw.net/media/pdfs/EngelderHadesGospel1.pdf" target="_blank">Part I</a>: "The Hades Gospel"<br />
CTM May 1945 (Vol. 16, No. 5)<br />
<a href="http://www.ctsfw.net/media/pdfs/EngelderHadesGospel2.pdf" target="_blank">Part II</a>: "The Argument in Support of the Hades Gospel"<br />
CTM June 1945 (Vol. 16, No. 6)<br />
<a href="http://www.ctsfw.net/media/pdfs/EngelderHadesGospel3.pdf" target="_blank">Part III</a>: "The Evil of The Hades Gospel"<br />
CTM September 1945 (Vol. 16, No. 9)<br />
<a href="http://www.ctsfw.net/media/pdfs/EngelderRemarksQuestionSalvationHeathen.pdf" target="_blank">Part IV</a>: "Some Remarks on the Question of the Salvation of the Heathen"<br />
CTM December 1945 (Vol. 16, No. 12)<br />
<a href="http://www.ctsfw.net/media/pdfs/EngelderProtestantPurgatory.pdf" target="_blank">Part V</a>: "The Protestant Purgatory"<br />
CTM June 1946 (Vol. 17, No. 6)<br />
<a href="http://www.ctsfw.net/media/pdfs/EngelderHadesApocatastasisGospel.pdf" target="_blank">Part VI</a>: "The Hades Gospel and the A<span style="font-family: Times;">pocatastasis Gospel"</span><br />
<span style="font-family: Times;"> </span>CTM September 1946 (Vol. 17, No. 9)<br />
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Need to <strike>Get</strike> Read Level: Pastors: 8/10 Laymen: 3/10<br />
<br />
If you are a pastor who isn't comfortable speaking to this issue and the questions surrounding the life hereafter, then you probably need to, um, "supplement you knowledge" about basic Christianity. (Read: get it straight, fast. You should know this already!) There is a decent amount of German and other foreign language references in the article. However, the layman who is grounded in the Catechism and Scriptures and takes a plunge will indeed be rewarded with much good food for thought and reflection.</div>
</div>
Pastor David Ramirezhttp://www.blogger.com/profile/01777911480825540855noreply@blogger.com0tag:blogger.com,1999:blog-1046333938098707420.post-54421526061949796912015-06-17T17:51:00.000-05:002015-06-22T12:40:42.335-05:00Prof. Th. Engelder on the Hades Gospel Part III: "The Evil of The Hades Gospel"<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhOSuXGKSwLTYUzw-3R0vu-usAzIcn_OdzDM5iH1iAbR6-7JqxnKK8JoHvWSKkqvb3eNeJfHxEt7mOkN8hc0X2H_z8_elBq4FE1kc6bIF0YzFkhd2xQSCwCwJDtiNBXg-GCPpJX2qo4R0lD/s1600/Pieper+Dog+I+pic.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhOSuXGKSwLTYUzw-3R0vu-usAzIcn_OdzDM5iH1iAbR6-7JqxnKK8JoHvWSKkqvb3eNeJfHxEt7mOkN8hc0X2H_z8_elBq4FE1kc6bIF0YzFkhd2xQSCwCwJDtiNBXg-GCPpJX2qo4R0lD/s400/Pieper+Dog+I+pic.jpg" width="270" /></a></div>
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In his third essay on the topic, Engelder shows the falsehood of the Hades Gospel under 5 headings:<br />
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[Note: <a href="http://l-toms.blogspot.com/2015/05/prof-th-engelder-on-hades-gospel-part-i.html" target="_blank">Here</a> is the link to the first (and introductory) post in this series: <a href="http://l-toms.blogspot.com/2015/05/prof-th-engelder-on-hades-gospel-part-i.html" target="_blank">Prof. Th. Engelder on The Hades Gospel Part I: "The Hades Gospel"</a> And the second post: <a href="http://l-toms.blogspot.com/2015/05/prof-th-engelder-on-hades-gospel-part.html" target="_blank">Part II, "The Argument in Support of the Hades Gospel,"</a>]<br />
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1. To proclaim the "second chance" after death Hades Gospel contradicts the clear teaching of Scripture.<br />
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In this section, Engelder specifically meets the charge that a belief that the fate of a soul is fixed at death leaves no room for the final judgment. He also confronts the argument that since some of the Church Fathers accepted the possibility of conversion after death that we must as well.<br />
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2. Engelder's second major point is that the Hades Gospel's hope of a second chance rests upon human reason and speculation. He points out that the theologians who argue for such a teaching are following their own sense of justice and mercy in opposition to what the Scriptures actually say. Along the same lines, Engelder confronts the trick of many, which looks superficially like a concern for the analogy of faith, in which the teaching of "the whole Bible" (das Schriftganze) contradicts specific passages. Unlike the using the analogy of faith to explain apparent contradictions or seemingly difficult passages, hazy, and ill-defined broad principles (of course truly emanating from the interpreter himself) overwhelm or trump the clear words and teachings of the Scriptures.<br />
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"The Hades gospel, spawned by rationalistic thinking, is an
evil thing. The Hades theology sets the verdict of reason and feeling above the
declaration of God's Word. God wants His children to accept the teaching of
Scripture in simple faith, to believe that God's ways are just and right even
if they cannot understand them, but reason, "the archwhore and Satan's
bride" (Luther, XX: 232), would seduce God's children from implicit faith
and asks them to say to God: We cannot accept statements of Scripture which
outrage our reason. The evil of the Hades gospel consists in this, that it
weans the Christians away from the allegiance to their Lord."<br />
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3. In the third section of the critique, Engelder summarizes the idolatry and self righeousness that the purveyors of the Hades Gospel are engaged in.<br />
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<span style="font-family: Times;">"One particularly
loathsome and wicked feature of rationalism is its arrogant assumption of the
right to sit in judgment on God. Carnal reason considers itself as wise as God,
does not hesitate to judge God's ethics by its own ethical concepts, and dares to
condemn God as He has revealed Himself in Scripture. It wants a God of its own
making."<o:p></o:p></span></div>
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<span style="font-family: Times;"><br /></span></div>
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<span style="font-family: Times;">4. Fourthly, Engelder shows how the Hades Gospel, despite their protestations and intentions to the contrary, logically and inevitably leads one to the Apocatastasis Gospel--that all will be eventually saved.</span></div>
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<span style="font-family: Times;"><br /></span></div>
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<span style="font-family: Times;">5. The last section shows how the Hades Gospel encourages carnal security. Near the end of the essay, Engelder powerfully shows how he is in continuity with his orthodox Lutheran forefathers:</span></div>
<br />
"Dr. Pieper says:
"The 'merciful theologians' (misericordes theologi) - Quenstedt gives that
name to those who criticize and deny the Scripture of eternal damnation - are
in reality the most merciless men. Instead of warning against hell and thus
saving men from hell, they actually, as far as they are concerned, plunge mankind
into eternal perdition." (Op. cit., III, p. 618.) Apply that to the Hades
theologians. They claim that their teaching is based on considerations of mercy
and kindness. But their theology is in effect one of cruelty. It lulls men into
a false sense of security. It may cause men to be eternally lost."<br />
<br />
<br />
[<a href="http://l-toms.blogspot.com/2014/12/theodore-engelder-1865-1949-in.html" target="_blank">Here</a> is a brief introduction to Engelder and his work.]<br />
<br />
<div>
Below are all six essays, in order, linked to the online articles.</div>
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<a href="http://www.ctsfw.net/media/pdfs/EngelderHadesGospel1.pdf" target="_blank">Part I</a>: "The Hades Gospel"<br />
CTM May 1945 (Vol. 16, No. 5)<br />
<a href="http://www.ctsfw.net/media/pdfs/EngelderHadesGospel2.pdf" target="_blank">Part II</a>: "The Argument in Support of the Hades Gospel"<br />
CTM June 1945 (Vol. 16, No. 6)<br />
<a href="http://www.ctsfw.net/media/pdfs/EngelderHadesGospel3.pdf" target="_blank">Part III</a>: "The Evil of The Hades Gospel"<br />
CTM September 1945 (Vol. 16, No. 9)<br />
<a href="http://www.ctsfw.net/media/pdfs/EngelderRemarksQuestionSalvationHeathen.pdf" target="_blank">Part IV</a>: "Some Remarks on the Question of the Salvation of the Heathen"<br />
CTM December 1945 (Vol. 16, No. 12)<br />
<a href="http://www.ctsfw.net/media/pdfs/EngelderProtestantPurgatory.pdf" target="_blank">Part V</a>: "The Protestant Purgatory"<br />
CTM June 1946 (Vol. 17, No. 6)<br />
<a href="http://www.ctsfw.net/media/pdfs/EngelderHadesApocatastasisGospel.pdf" target="_blank">Part VI</a>: "The Hades Gospel and the A<span style="font-family: Times;">pocatastasis Gospel"</span><br />
<span style="font-family: Times;"> </span>CTM September 1946 (Vol. 17, No. 9)<br />
<br />
<br />
<br />
Need to <strike>Get</strike> Read Level: Pastors: 8/10 Laymen: 3/10<br />
<br />
If you are a pastor who isn't comfortable speaking to this issue and the questions surrounding the life hereafter, then you probably need to, um, "supplement you knowledge" about basic Christianity. (Read: get it straight, fast. You should know this already!) There is a decent amount of German and other foreign language references in the article. However, the layman who is grounded in the Catechism and Scriptures and takes a plunge will indeed be rewarded with much good food for thought and reflection.Pastor David Ramirezhttp://www.blogger.com/profile/01777911480825540855noreply@blogger.com0