As many people have heard and repeated, the very popular radio program Issues, Etc has been canceled. You can affix your name to a petition to protest this action. But before you get too carried away, there may be more to the story than theology.
Over the past few years, there have been calls from within the Synod to sell KFUO. Memorial and resolutions to that effect have been proposed during the last two synodical convention cycles. The rationale for the divesting of KFUO is that it is a drain on the synod's resources which could be more effectively used in other places "to reach the lost." However, there was one little problem with that reasoning -- a little show known as Issues, Etc. This little program has attracted a huge audience not only within the LCMS, but also trans-denominationally and world-wide. And from that audience has come huge revenues. Whoops! That means KFUO could make money and be profitable. So get rid of the money-maker and the sale can go through.
The dirty little secret is that the real value (I mean huge value) in KFUO is its license. Selling KFUO means selling its FCC license and airwave rights. A one-time selling price could generate a big whopping amount of cash for synodical bureaucrats to re-allocate funds to pet projects.
By shutting down Issues, Etc., synodical officials will be able to prove that KFUO is a money-sucking black hole. The evidence will be presented to the next convention of synod. And with great sadness, the delegates will authorize the sale of KFUO. And the synodical officials will rejoice because those same delegates will allow the synodical officials to determine the best avenue to re-allocate those funds. [People in Wisconsin can just say 'light rail' or 'deep tunnel' and realize what will happen to the money. Or Alaskans will understand the bridge to no where.]
Yes, indeed, the loss of Issues, Etc. will be great, but two resourceful men such as Pastor Wilkens and Jeff Schwartz will easily bring something better from their loss as the phoenix rises from its ashes. As we celebrate the Resurrection of our Lord, let us pray that He will bring forth something far greater from the mis-guided decision of synodical bureaucrats. Let the bureaucrats go ABLAZE with the KFUO sell-off, we still have the Gospel in its purity and sweetness.
Personally, I think KFUO was a mill-stone around the creative neck of Issues, Etc. And now the hundreds of congregations and thousands of people supporting Issues, Etc. can support a new project coming from these two gifted men.
Pastor Wilkens and Mr Schwartz, go for it.
Now, I'll go and sign the petition.
Showing posts with label lutheran. Show all posts
Showing posts with label lutheran. Show all posts
Thursday, March 20, 2008
Friday, June 22, 2007
Keeping Up Appearances
Since the beginning of this year, I have been keeping myself busy with several projects -- translating a 300-year-old (Latin, German, French, Greek, Hebrew, Spanish, Italian, Old English) book, preparing two new classes for CUW's Beloit Adult Education Program, and preparing a presentation for the Augustana Ministerium -- along with trying to keep up with the two parishes I am serving. To say the least, I have been doing quite a bit of reading. As a slow reader, the amount has been daunting and at times overwhelming.
Because of this high demand, I have tried to stay clear of other issues (although they might be very important), so that I can get these other projects completed. I have not been too successful because I am a delegate to this year's LCMS convention and have been trying to make myself as informed as possible on the key issues. And then another issue has drawn me out -- the discussion of Sanctification and the Third Use of the Law.
As I have been pondering this matter, I believe another item can be thrown into the mix -- Theosis.
Theosis (deification) is a key theological issue among the Eastern Orthodox. And those who speak of theosis as the shape of the Christian life sound so much like some Lutherans who are discussing Sanctification/Third Use of the Law. I have seen some dear friends go down the path of theosis away from the primacy of justification. Likewise, in my discussions (heated arguments) with fellow confessional Lutherans, I hear some speaking of sanctification in a way that sounds like 'theosis' to such an extent that it sounds to me that they are moving away from the primacy of justification.
And so, I am planning another series of blog posts under the title "Sanctification, Third Use of the Law, and Theosis."
Because of this high demand, I have tried to stay clear of other issues (although they might be very important), so that I can get these other projects completed. I have not been too successful because I am a delegate to this year's LCMS convention and have been trying to make myself as informed as possible on the key issues. And then another issue has drawn me out -- the discussion of Sanctification and the Third Use of the Law.
As I have been pondering this matter, I believe another item can be thrown into the mix -- Theosis.
Theosis (deification) is a key theological issue among the Eastern Orthodox. And those who speak of theosis as the shape of the Christian life sound so much like some Lutherans who are discussing Sanctification/Third Use of the Law. I have seen some dear friends go down the path of theosis away from the primacy of justification. Likewise, in my discussions (heated arguments) with fellow confessional Lutherans, I hear some speaking of sanctification in a way that sounds like 'theosis' to such an extent that it sounds to me that they are moving away from the primacy of justification.
And so, I am planning another series of blog posts under the title "Sanctification, Third Use of the Law, and Theosis."
Saturday, March 31, 2007
Who I Am -- The Lutheran Confessions
In recent discussions with some fellow LCMS pastors, I was asked whether I consider the Lutheran Confessions descriptive or prescriptive. This question was asked after I gave my reasons for holding to the historic liturgy and the one-year lectionary and for advocating weekly communion.
It has been my observation that when people call the Lutheran Confessions descriptive, they are implying that the Lutheran Confessions are merely historical documents which describe that point in the history of the Lutheran Church and thus have no true relevance today. This is not much different than some theologians who want to move the study of the Lutheran Confessions from the dogmatics/systematics department to the historical department. I thought this problem was simply isolated to the 1960s and 1970s of the LCMS. But the relegation of the Lutheran Confessions to mere historical documents is alive and well in the LCMS of the 21st century.
On the other hand, when people call the Lutheran Confessions prescriptive, they are implying that these documents are a ball and chain that hold us captive or a leash that leads us around. This is a rather legalistic view of these doctrinal masterpieces of the Lutheran Church.
I used to have trouble answering this question, because either answer -- 'descriptive' or 'prescriptive' -- seems to be the wrong one. But when I was recently asked this question at a winkel, I chose 'descriptive' BUT NOT in the historical sense, but in a me sense.
The Lutheran Confessions describe me. When I subscribed to the Lutheran Confessions, it was as if I was standing beside those 16th century theologians and laity who made their confession before emperor and pope. The Lutheran Confessions are not their words, they are my words.
Each pastor, who subscribes to the Lutheran Confessions, should be able to read any portion of these documents and say, 'This is what I believe, teach, confess, and practice.'
And so when it comes to the Lutheran Confessions --I will quote a country-western song -- that's 'Who I Am!'
It has been my observation that when people call the Lutheran Confessions descriptive, they are implying that the Lutheran Confessions are merely historical documents which describe that point in the history of the Lutheran Church and thus have no true relevance today. This is not much different than some theologians who want to move the study of the Lutheran Confessions from the dogmatics/systematics department to the historical department. I thought this problem was simply isolated to the 1960s and 1970s of the LCMS. But the relegation of the Lutheran Confessions to mere historical documents is alive and well in the LCMS of the 21st century.
On the other hand, when people call the Lutheran Confessions prescriptive, they are implying that these documents are a ball and chain that hold us captive or a leash that leads us around. This is a rather legalistic view of these doctrinal masterpieces of the Lutheran Church.
I used to have trouble answering this question, because either answer -- 'descriptive' or 'prescriptive' -- seems to be the wrong one. But when I was recently asked this question at a winkel, I chose 'descriptive' BUT NOT in the historical sense, but in a me sense.
The Lutheran Confessions describe me. When I subscribed to the Lutheran Confessions, it was as if I was standing beside those 16th century theologians and laity who made their confession before emperor and pope. The Lutheran Confessions are not their words, they are my words.
Each pastor, who subscribes to the Lutheran Confessions, should be able to read any portion of these documents and say, 'This is what I believe, teach, confess, and practice.'
And so when it comes to the Lutheran Confessions --I will quote a country-western song -- that's 'Who I Am!'
Sunday, January 28, 2007
Ow! That Hurts!
What do you do when you are hit in the face by a two by four? You react in pain because you cannot help but feel the hurt. Such is the case in regard to an on-going discussion concerning sanctification and the third use of the law.
I have sensed over the past few years a growing division within confessional Lutheranism and trying to figure out where it was coming from. At the 2005 Concordia Theological Seminary Symposium, I got my whack in the face and realized what the key divisive issue was. After hearing the presentations by Dr. David Scaer and Dr. Kurt Marquart, it was apparent that sanctification and the third use of the law were among the key divisive issues. As a Concordia Seminary, St. Louis, graduate, I was not aware that these two highly respected churchmen had such distinct opinions on the third use of the law.
Since then Ihave felt the pain, as I have seen men and women whom I greatly respect dividing themselves up between these two starkly contrasting positions. Some may argue that the differences are largely semantics, but I see essential differences which must be addressed.
I have sensed over the past few years a growing division within confessional Lutheranism and trying to figure out where it was coming from. At the 2005 Concordia Theological Seminary Symposium, I got my whack in the face and realized what the key divisive issue was. After hearing the presentations by Dr. David Scaer and Dr. Kurt Marquart, it was apparent that sanctification and the third use of the law were among the key divisive issues. As a Concordia Seminary, St. Louis, graduate, I was not aware that these two highly respected churchmen had such distinct opinions on the third use of the law.
Since then Ihave felt the pain, as I have seen men and women whom I greatly respect dividing themselves up between these two starkly contrasting positions. Some may argue that the differences are largely semantics, but I see essential differences which must be addressed.
Friday, January 26, 2007
What is a Confessional Lutheran? (Part 2 of 2)
In truth to be a Lutheran means also to be ‘confessional Lutheran,’ because a Lutheran is defined by the confession to which he holds. However, there are many people who call themselves ‘Lutheran,’ but at the same time reject all or portions of Book of Concord, such people are renouncing what it means to be Lutheran.
For an example, consider the interpretation of Ephesians 4:11-12 – And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ. Most every major English translation does not have a comma between “saints” and “for.” Thus, you will hear many preachers (including Lutherans) say that the ministers job is two fold: first, to equip the saints so the saints can do ministry, and second, to edify the body of Christ. But the problem is that the original language does not have any punctuation. Thus, our Lutheran Confessions understand the work of the pastors (from this passage) to be three-fold: first, to equip the saints; second, to do the work of the ministry; third, to edify the body of Christ. Any Lutheran pastor who insists on a two-fold understanding of Ephesians 4:12 is not teaching in accordance with the Lutheran Confessions (ie, he is not a ‘confessional Lutheran’).
The Lutheran Confessions are the lens by which we view and interpret God’s Word. When questions of doctrine and practice arise, we return to God’s Word; but what happens when there is a disagreement about what God’s Word means? As Lutherans, we turn to the Lutheran Confessions. The Word of God is not for private interpretation that is why we have confessions so that we have a common interpretation of God’s Word.
The Lutheran Confessions do address many issues which are facing modern Lutheranism: Which God is the true God? Are the gods of Judaism and Islam the same as the God of the Christians? Who may commune at a particular altar? How often should commune be offered? How often should I commune? Should we use the historic liturgy? Should we have vestments? Is it permitted to cross oneself? Is it permitted to kneel and genuflect? Is private confession and absolution required? Is confirmation necessary? Are there two or three or more sacraments? May pastors be called ‘Father’? Should we use a chalice or individual cups?
The answer to these questions will not determine if you are or are not a ‘confessional Lutheran,’ but how you get to your answer will? A confessional Lutheran will let Scripture and the Lutheran Confessions be heard.
For an example, consider the interpretation of Ephesians 4:11-12 – And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ. Most every major English translation does not have a comma between “saints” and “for.” Thus, you will hear many preachers (including Lutherans) say that the ministers job is two fold: first, to equip the saints so the saints can do ministry, and second, to edify the body of Christ. But the problem is that the original language does not have any punctuation. Thus, our Lutheran Confessions understand the work of the pastors (from this passage) to be three-fold: first, to equip the saints; second, to do the work of the ministry; third, to edify the body of Christ. Any Lutheran pastor who insists on a two-fold understanding of Ephesians 4:12 is not teaching in accordance with the Lutheran Confessions (ie, he is not a ‘confessional Lutheran’).
The Lutheran Confessions are the lens by which we view and interpret God’s Word. When questions of doctrine and practice arise, we return to God’s Word; but what happens when there is a disagreement about what God’s Word means? As Lutherans, we turn to the Lutheran Confessions. The Word of God is not for private interpretation that is why we have confessions so that we have a common interpretation of God’s Word.
The Lutheran Confessions do address many issues which are facing modern Lutheranism: Which God is the true God? Are the gods of Judaism and Islam the same as the God of the Christians? Who may commune at a particular altar? How often should commune be offered? How often should I commune? Should we use the historic liturgy? Should we have vestments? Is it permitted to cross oneself? Is it permitted to kneel and genuflect? Is private confession and absolution required? Is confirmation necessary? Are there two or three or more sacraments? May pastors be called ‘Father’? Should we use a chalice or individual cups?
The answer to these questions will not determine if you are or are not a ‘confessional Lutheran,’ but how you get to your answer will? A confessional Lutheran will let Scripture and the Lutheran Confessions be heard.
Sunday, January 21, 2007
What is a Confessional Lutheran? (Part 1 of 2)
The simple answer is: Depends on whom you ask!
Most every ‘Confessional Lutheran’ will have his own personal definition of what that term means. Some will say that it means conservative. Others may say it is redundant (i.e., if you are a Lutheran, of course you are confessional). Others will say that it means the ‘pastor is in charge.’ Others will say it means that you expect your pastor to wear a certain uniform (such as, a black shirt with a white tab or collar). Still others will say that it means adhering to the historic liturgy, every Sunday communion, private confession and absolution.
Try using the word “confessional” in other contexts. You cannot say ‘confessional Catholic’ or ‘confessional Methodist’ or ‘confessional Baptist,’ etc. If you place the word “confessional” before the name of any religion or Christian denomination, it will only be appropriate to Lutherans. Why is that? The word confessional implies “holding to a confession.” [Yes, the Roman Catholics use the term confessional in regards to a place or act of confessing one’s sins. But that is not the sense of the word we are considering.]
The phrase “confessional Lutheran” could be also stated as “a Lutheran who holds to a confession.” In this case it would refer to the body of documents known as “The Lutheran Confessions.” Every Evangelical-Lutheran pastor is asked at his ordination, if accepts and will teach in accordance with the three ecumenical creeds, the Augsburg Confession and its Apology, the Large and Small Catechisms, the Smalcald Articles and Treatise on the Power and Primacy of the Pope, and the Formula of Concord. These documents are gathered into one volume known as the Book of Concord. Likewise, many Lutheran congregations will include these documents in the confessional statement of their constitutions.
Most every ‘Confessional Lutheran’ will have his own personal definition of what that term means. Some will say that it means conservative. Others may say it is redundant (i.e., if you are a Lutheran, of course you are confessional). Others will say that it means the ‘pastor is in charge.’ Others will say it means that you expect your pastor to wear a certain uniform (such as, a black shirt with a white tab or collar). Still others will say that it means adhering to the historic liturgy, every Sunday communion, private confession and absolution.
Try using the word “confessional” in other contexts. You cannot say ‘confessional Catholic’ or ‘confessional Methodist’ or ‘confessional Baptist,’ etc. If you place the word “confessional” before the name of any religion or Christian denomination, it will only be appropriate to Lutherans. Why is that? The word confessional implies “holding to a confession.” [Yes, the Roman Catholics use the term confessional in regards to a place or act of confessing one’s sins. But that is not the sense of the word we are considering.]
The phrase “confessional Lutheran” could be also stated as “a Lutheran who holds to a confession.” In this case it would refer to the body of documents known as “The Lutheran Confessions.” Every Evangelical-Lutheran pastor is asked at his ordination, if accepts and will teach in accordance with the three ecumenical creeds, the Augsburg Confession and its Apology, the Large and Small Catechisms, the Smalcald Articles and Treatise on the Power and Primacy of the Pope, and the Formula of Concord. These documents are gathered into one volume known as the Book of Concord. Likewise, many Lutheran congregations will include these documents in the confessional statement of their constitutions.
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