A WORD OF EXPLANATION
At its meeting in Austin, Minn., on April 5th, 2008, the Reformation
Lutheran Conference resolved to establish this bi-monthly periodical,
with the first issue to appear no later than August of this year.
Responsibility for publishing this was placed into the hands of R.E.
Wehrwein and Derek Wehrwein. They were authorized to select a third
member of the editorial staff. Shannon Steensma has kindly agreed to
serve.
On the one hand, some time is needed to lay the foundation for this
work. On the other hand, it is felt by the current staff that there is only
one place for a publication to start: at the beginning of a year.
Accordingly, at least two special issues will be published that do not
contain freshly written material, and that are not to be viewed as
representative of what a normal issue will eventually contain. This is the
first of those special issues. In it you will find:
1) A revised version of historical material that was originally prepared
in 1999 and 2000 and that was subsequently compiled into a little
booklet entitled “The Birth of a New Fellowship.” It is provided so that
RLC members, and any other interested readers, have at hand a record of
how our conference came into being.
2) A summary of the 19 RLC meetings held thus far. Even if this
summary is admittedly only the barest overview, it is hoped that it will
not be without use as a basic reference, especially for people coming
forward for the first time to serve as delegates, at least until something
better is prepared that gives a fuller picture of our past work and that
more adequately alleviates the problem well described at our April
meeting of frequently needing to scramble to locate in old minutes a
record of what action has been taken.
3) A number of excerpts from synodical constitutions. These are
supplied in connection with the wholesome and edifying discussion of
our joint work that is now underway in our conference.
It was thought that it might be convenient for our members to have all
this gathered in one place.
May our Heavenly Father, for Jesus’ sake, graciously bless this undertaking, to the glory of our precious Savior’s wonderful name!
May 2008
The staff of Always Abounding
The Origin of the RLC
R.E. Wehrwein
While still being involved in the free conferences in the late 1990s
that had brought numerous independent Lutheran pastors together, along
with a good number of laymen, Pastor James Shrader of Sioux Falls,
S.D., along with Pastor Egbert Albrecht of Stoddard, Wis., proposed to
Pastor R.E. Wehrwein of New Ulm, Minn., along with Mr. Randy
Fossum of Albert Lea, Minn., that a meeting be held for doctrinal
discussion.
Pastors Shrader and Albrecht had severed fellowship with the Church
of the Lutheran Confession and were serving congregations or parts of
congregations that had done the same. Randy Fossum had been
conducting lay services for St. Peter’s Congregation of Austin, Minn.,
since late in 1994 in the absence of a resident pastor. That congregation
had left the Lutheran Conference of Confessional Fellowship when that
fellowship, without grounds, charged Pastor Wehrwein with false
doctrine and removed him on May 23, 1998. A minority of the
congregation he had been serving, Faith of Sanborn, Minn., left the
LCCF and continued to function under the name of Grace Ev. Lutheran
Church, worshiping alternately in Sanborn and New Ulm.
The first of the ensuing meetings, all held at St. Peter’s Lutheran
Church of Austin and all involving numerous laymen and well attended
by guests also, was held on Sept. 14, 1998. The group heard a short
paper that Pastor Albrecht had recently written, “Why We left.” It
begins: “We have been asked why we left the Church of the Lutheran
Confession and became independent. Our answer can be stated in a few
words. We left because of doctrinal indifference in the CLC.” The
paper then describes a number of instances showing growing toleration
of unionism in the CLC, as well as cases of failure to sound a clear note
on doctrinal matters (e.g., the American Legion, self-love).
Perhaps the Sept. 14th meeting can be best summarized by saying that
it offered a welcome opportunity for participants to describe and discuss
their recent church experiences, and to state what was of most concern to
them as they sought out others with whom godly fellowship might be
established and enjoyed. A misconception within the CLC concerning
the LCCF’s view of how members with AAL policies should be dealt
with began to be corrected at this meeting. (The LCCF was formed in
1983 of individuals previously in the CLC who saw that its practice did
not conform to the position it had taken that AAL membership involved
one in sinful unionism.) The way in which, more recently, the LCCF had
clung to mistaken wording in a congregational constitution about selfexcommunication was also described. Finally, mention should also be
made of the fact that a concern about what was acceptable as Bible
translations and instructional material was also voiced.
The participants, sensing a likemindedness among themselves, made
plans for another meeting. It was agreed to wait, though, until after the
already scheduled Nov. 10th-11th Milwaukee free conference (the third of
such conferences), at which AAL was to be one of the topics discussed.
woman is not to be thought of as confined only to marriage and to the
church). I haven’t sensed any significant differences in our approach to
Bible translations.”
Major topics of discussion at the third meeting, held on April 12,
1999, and chaired by Dr. Drickamer, were the relationship between
synod and congregations, which was discussed at considerable length,
Communion practice (especially the circumstances under which
suspension from Communion becomes necessary), protesting fellowship,
and Bible translations. Those among whom the NIV had been in regular
use reported that they were aware of no sentiment in their congregations
against switching to something else (e.g., KJV, NKJV, NASB). (More
than once during the three meetings, it had also been pointed out by Dr.
Drickamer, recently involved in revising the Beck translation, that, aside
from the way it had translated “justify,” there was much to be said for
this translation.)
To the regret of all, the hope that the free conference might recognize
the unionistic character of AAL was dashed at the Milwaukee
conference, at least for the time being. When Nov. 30th arrived, then, the
date of the second Austin meeting, the topics occupying the participants’
attention were self-love, portions of the Brief Statement, and, above all,
the Church. This latter subject was the topic of a written presentation by
Dr. John Drickamer (who had recently severed fellowship with the
Missouri Synod) that became the springboard for discussion during much
of the afternoon.
Although two individuals had questions or reservations about the
document, Concerning Church and Ministry, it did not seem that this
necessarily indicated a difference of doctrine. In the one case, the only
question was whether CCM taught that the synod excommunicates. In
the other case, the concern seemed to be with wording, emphasis, the
danger of leaving a false impression of the synod as a sort of “superchurch,” and the view taken of a Christian Day School teacher.
As the time for adjournment approached, the view was expressed that
the pastors should work together and come forward with statements on
the various issues that had been discussed. This view found acceptance.
Pastor Shrader agreed to lead in this. The pace at which exchanges had
been going on between the pastors now picked up considerably, with the
result that early in 1999 a number of short statements had been compiled
for distribution. (See addenda.)
At the end of the April 12th meeting, many of the men in attendance
signed a statement that they perceived no obstacle to fellowship among
those present, and that they would report the same to their congregations.
However, a number of things related to Church said at the meeting in
Austin on July 12th, chaired by Mr. Gary Wietgrefe of Sioux Falls, led to
a belief on the part of some that the expected declaration of fellowship
was premature. The result of a vote was that St. Luke’s, St. Mark’s, and
Augsburg (of Sioux Falls) ended up in fellowship, with St. Peter’s and
Grace not yet ready to enter into the wider fellowship.
The situation led one of the pastors to write in a church bulletin:
“Unless I have overlooked something, it appears that all participants in
the discussion are of one mind on AAL, self-esteem [or self-love], and
the Legion, as well as such issues as the essence of marriage (that it is
consent) and the woman in society (that submissiveness on the part of the
The next conference, held Nov. 1, 1999, in Onalaska, Wis., and
chaired by Mr. Milton Meyer of Caledonia, Minn., saw the reading of
papers on the New Testament text by Dr. Drickamer, synodical discipline
by R.E. Wehrwein, and Church and Ministry by Roger Fehr of the ELS,
the latter espousing the old Missouri position that the congregation is the
only divinely instituted form of “church,” whereas the synod is a purely
human institution. Discussion, far from leading to a resolution, pointed
up the differences that existed among participants, and it was only very
shortly after this conference that it became clearly evident that Augsburg,
contrary to what it had held as a CLC member, was definitely leaning
toward the old Missouri position. There was even emphatic rejection of
the idea of appeal from congregational excommunication.
Reassessment naturally followed of the relationship between St.
Mark’s and St. Luke’s, on the one hand, and Augsburg, on the other
hand. Early in 2000 both sides broke this fellowship, the former because
they had reaffirmed their acceptance of Concerning Church and Ministry
of the CLC and recognized that Augsburg adhered to a different doctrine;
the latter, if we understand things correctly, more because the two
LaCrosse congregations found unacceptable their idea at that time of
permitting both positions in the new fellowship. Mutual declarations of
fellowship between St. Peter’s and Grace, and St. Luke’s and St. Mark’s,
soon followed.
To the end (he died early in December of 1999, less than two weeks
after being installed Nov. 21st as pastor of St. Mark’s and St. Luke’s), Dr.
Drickamer was expressing the view that at bottom both sides were really
in agreement on relations between synod and congregations. Augsburg
soon moved to the Missouri position exclusively and joined the LCR.
Addenda:
1) On p. 1 of his previous paper on the self-love controversy
(presented to the free conference in Onalaska, Wis., June 30 – July 1,
1998), Pastor James Shrader had quoted passages from Luther (American
Edition of Luther’s works, Vol. 27, pp. 354-357). The group accepted
these statements of Luther.
2) The following statement by Pastor Albrecht served as the group’s
position on the American Legion: “The American Legion is made up
chiefly of laymen. Its motto is ‘For God and Country.’ It provides for a
chaplain in each post, prayers, burial services, etc. During 1998 the
organization has emphasized having each post establish a Boy Scout
troop in its area. The organization is unionistic, and even though the
local post cancels the religious features, nevertheless all posts belong to,
and are members of, the central organization which does promote the
religious aspects. Hence the American Legion is to be avoided. Our
congregational constitutions, under the Article of Membership, clearly
state that a member of this congregation may not hold membership in an
organization such as a lodge, or one that promotes unionism.”
Another document made available was Pastor James Albrecht’s paper
on the Legion.
3) When the LCCF was formed in 1983, it adopted a statement on the
theology involved in the fraternal insurance issue, and also produced a
short account of its origin, an explanation of the background for the
above-mentioned statement, a compilation of material from the mass of
documents generated by the AAL controversy, and a compilation of
correspondence with the CLC. In subsequent years, two other booklets
of pertinent material, such as reviews of key CLC papers, were also
published.
The nub of the issue was Communion practice, and the four
congregations now in fellowship addressed this during their discussions.
The following, from a communication of Pastor Wehrwein dated Dec.
26, 1998, met with approval: “It is scriptural (and therefore evangelical)
to deal with this sinful membership [in AAL] (which I assume we won’t
have to do) with church discipline, beginning with suspension from
Communion when divestment does not follow instruction (II Thess. 3:615), and normally concluding (if it comes to that) with termination of
membership on the basis of Rom. 16:17. Recent documents of interest
are the exchange between St. Peter’s of Austin and St. Paul’s (CLC) of
Austin, as well as the items presented at the November [1998] free
conference [in Milwaukee].”
Another statement that gained everyone’s agreement is this from an
LCCF tract: “We believe that one who has fallen into sin, even
inadvertently, should be gently instructed and admonished, as Paul
directs: ‘Brothers, if someone is caught in a sin, you who are spiritual
should restore him gently. But watch yourself, or you also may be
tempted,’ Gal. 6:1. But we also believe that we cannot in good
conscience pronounce absolution in Communion to someone who has
not given up a specific sin for which he has been admonished. We base
this practice on such passages as Luke 17:3, ‘If your brother sins, rebuke
him, and if he repents, forgive him,’ and Mt. 3:8, ‘Produce fruit in
keeping with repentance.’”
It may not be superfluous to note that at one meeting there was no
dissent from the point well made by one speaker that when a situation
calling for correction of a sinful course faces a pastor, he does not lead
with suspension from Communion.
Finally, a statement of the 1982 CLC convention on suspension from
Communion was brought before the group by Pastor Albrecht. Those
formerly of the LCCF expressed their agreement with it, but explained
that that fine statement had not been translated into practice.
4) The Feb. 27, 2000, church bulletin of St. Peter’s of Austin
contained the following report of a meeting held the previous Sunday:
“Onalaska Meeting: Following a meal prepared by the ladies of St.
Mark’s and St. Luke’s, a 2 ½ hour meeting resulted in individuals from
the four churches recognizing that there was indeed agreement in
doctrine and practice, thus establishing a God-pleasing basis for
fellowship. Our prayers have been answered! Pastor Albrecht opened
the meeting by asking Pastor Wehrwein to read again his short paper that
was delivered at the free conference in Onalaska in November. You will
recall the paper took up the topic of synodical discipline. Discussion
reaffirmed the scriptural truth of the priesthood of all believers, that we
enjoy and possess all the rights, privileges, and responsibilities as
Christians functioning with the Keys. This right is ours whether we are in
our local congregation or in a larger assembly as synod. Pastor Albrecht
indicated that his congregations were meeting this week to consider what
they would be doing in regard to their fellowship situation with Pastor
Shrader and Augsburg Lutheran of Sioux Falls.”
On April 16, 2000, a joint Palm Sunday Communion service was held
at St. Peter’s of Austin. The bulletin included “a word of thanks also to
our brethren who have made the effort to travel to Austin for this joint
worship service.” It also reported: “It is being suggested that if time
permits this afternoon, an informal meeting be held to discuss any
future plans to meet as a new fellowship and what business might come
before such a meeting.” This informal meeting did take place. Great
was the joy in the Spirit-created fellowship in the Gospel of Jesus Christ
as plans were made for representatives of the four congregations to meet
in Onalaska on July 15, 2000.
Supplement
Four Independent Congregations -- A Brief Self-Portrait
The four congregations that joined to
form a new fellowship early in 2000:
1 & 2. St. Mark’s Ev. Lutheran Church of Onalaska, Wis., and
St. Luke’s Ev. Lutheran Church of Stoddard, Wis., were both
organized late in 1959 by former Wisconsin Synod members, and
became charter members of the Church of the Lutheran Confession.
However, evidence of doctrinal indifference kept accumulating in the
1990s, which compelled these two congregations and their pastor, Egbert
Albrecht, to sever their long-cherished affiliation with the CLC and
become independent in mid-1998.
One specific major concern was that their effort to resolve conflicting
views about membership in veterans’ organizations, particularly the
American Legion, was met with delays. Moreover, the concern they
expressed about continuing to have a manual warning about
organizations such as Scouting, lodges, and fraternal insurance
companies was not favorably received.
Instances of unionism in the CLC cited in the paper, “Why We Left,”
are the following: “In a congregation that we know of, CLC children
were attending non-CLC Lutheran schools. An organist of another
church body was permitted to play the organ in a CLC worship service.
A CLC member sang a solo in a worship service in the college of another
synod. The pastor of a CLC church buried a lodge member, despite the
fact that the congregation’s constitution forbids lodge membership.
Several pastors did not deal with members who were living in open sin.”
As part of their effort to find other like-minded confessional
Lutherans with whom to establish a God-pleasing fellowship, these
congregations hosted more than one conference to discuss doctrinal
matters since separating from the CLC.
3. What is now St. Peter’s Ev. Lutheran Church of Austin, Minn.,
was formerly of Rochester, Minn. Over the years, a variety of
arrangements for serving the small group of CLC members in the
Rochester area had been in place. As the 1980s began, there were certain
changes and important developments. The brief ministries of Pastor
Glenn Oster (a resident pastor) and Pastor David Lau (vacancy pastor out
of Red Wing) were followed by the vacancy pastorate of (retired) Pastor
Gilbert Sydow. During the same time, troubled by developments in St.
Paul’s Congregation of Austin, a number of families from that
congregation began fellowshiping with St. Peter’s.
When Pastor Sydow, deeply troubled by what CLC officials were
saying and doing as differing positions on dealing with membership in
Aid Association for Lutherans manifested themselves in the CLC,
severed his fellowship with that body late in 1981 and offered to resign
his pastorate at St. Peter’s, that congregation also voted to leave the
CLC. It became a charter member of the Lutheran Conference of
Confessional Fellowship, organized in 1983 of a few small groups that
recognized that the unevangelical practice of communing someone who
continued in an ongoing sin (membership in the unionistic fraternal
insurance company, Aid Association for Lutherans) had become
acceptable in the CLC. After Pastor Sydow’s retirement late in 1983,
this congregation was served by Pastor R.E. Wehrwein for close to 11
years. It has since then been well served by one of its members, Mr.
Randy Fossum.
For a number of years, Pastor Robert Mehltretter, pastor of the LCCF
congregation in Mankato, served as vacancy pastor, making monthly
trips to conduct the service, while Randy Fossum conducted the other
services. The congregation, recognizing the latter’s gifts and dedication,
eventually broadened the scope of his responsibilities so that he
essentially functioned as pastor. For developments in the LCCF
prompted St. Peter’s to withdraw from that body at the end of May 1998,
while retaining fellowship with Grace, to which we now turn.
4. Grace Ev. Lutheran Congregation of New Ulm/Sanborn,
Minn., consists of former members of Faith Congregation of Sanborn,
which had been formed about 40 years ago when the majority at Zion of
Sanborn chose to stay with the Wisconsin Synod at the time of the split
leading to formation of the CLC. Faith’s affiliation with the CLC ended
late in 1981 when it, along with its pastor Marvin Eibs, withdrew for the
same reason that Pastor Sydow and St. Peter’s did, becoming charter
members of the LCCF.
In 1995, R.E. Wehrwein, who became Faith’s pastor late in 1994,
pointed out that wording in its constitution about self-excommunication
was unacceptable, something also recognized by the LCCF itself at its
1995 annual meeting (Cf. LCCF Newsletter, Sept.-Oct. 1995, p. 26). But
in May of 1998, the LCCF expelled him for false doctrine on the issue of
the wording, and nine days later a group at Faith that included three men
not eligible to vote (and that subsequently said no explanation even
needed to be given of scriptural grounds for the action) terminated his
call. Those who could not go along with these actions formed Grace
Congregation. Together with St. Peter’s, they published two booklets,
“Is This ‘Confessional’ ‘Fellowship’?”, in which the issue causing the
split in the LCCF is explained.
The pastor and his family moved to New Ulm. For a number of years
services were held in homes and then briefly at the community center in
Springfield before the present arrangement of renting at Sturm Funeral
Home in Springfield was made.
* * * * * * * *
Meetings of the RLC – A Summary
1) July 15, 2000, Onalaska: The meeting was chaired by Milton
Meyer. Pastor Randy Fossum served as secretary. The historical
material presented by Pastor R.E. Wehrwein in “Four Independent
Congregations – A Brief Self-Portrait” was recognized as being
historically accurate. Action began on selecting a name for the group
and on starting some type of training for the public ministry. A doctrinal
statement committee was also established.
2) November 19, 2000, Austin: Milton Meyer served as chairman,
Paul Magnuson as secretary. Pastor Robert Dommer’s paper on the selflove controversy in the Church of the Lutheran Confession, which
concluded that “love of self is always wrong, as attested plainly in
Scripture,” was accepted as scriptural and historically accurate. No
committee reports were yet available (training of pastors, preparing a
doctrinal statement). Discussion continued on selection of a name.
3) March 24, 2001, Austin: Larry Youngerberg served as chairman,
Jason Jacobusse as secretary. Time was spent both in discussing possible
names and in giving direction to the Doctrinal Statement Committee.
Robert Dommer spoke on what subject matter would be most vital in the
training of future pastors. The officers were directed to appoint a
committee to present proposals on how to implement seminary training.
A motion also established that each congregation was entitled to be
represented by its pastor and two delegates. R.E. Wehrwein led in a
discussion of what casuistry is. Specific attention was given to what
might be involved in purchasing from a publishing house such as NPH.
Wehrwein also presented information on Dr. O. Marc Tangner and his
work in translating theological classics from German. Dommer also
proposed a paper entitled “Lay Participation.”
4) July 21, 2001, Austin: Larry Youngerberg and Jason Jacobusse
continued as officers. The group chose “Reformation Lutheran
Conference” as its name. After discussion of how to implement the
teaching of courses to prospective pastors, the group selected a
committee that, during a recess called for that purpose, called Pastors
Albrecht, Dommer, and Wehrwein to teach. The Doctrinal Statement
Committee was directed to bring recommendations regarding preparation
of a document or documents introducing others to our conference. Sam
Bellig and David Bellig were thanked for compiling material from the
doctrinal statements of various other church bodies.
5) November 10, 2001, Onalaska: The same officers served, and
were also re-elected at the end of the meeting. Much of the meeting was
devoted to Egbert Albrecht’s reading of Prof. David Lau’s paper, “Four
Points Revisited – Yesterday’s Lutherans.” A short presentation on the
history of the liturgy was given by Robert Dommer.
6) April 13, 2002, Stoddard: David Bellig was elected chairman
(Jacobusse continued as secretary). R.E. Wehrwein offered some
thoughts on our priorities, as suggested by our place in history. Among
topics that he suggested invite our consideration were: “Are There Any
Translating Projects That We Can Pursue?” “Are There Any Publishing
Projects That We Might Undertake?” For he had noted: “Though there
are few in our worship services, there may ultimately be many who will
come somehow to read what we have snatched from virtual oblivion.”
This meeting also saw the beginning of R. Dommer’s presentation
setting forth the content of John Schaller’s article on the New Testament
ministry, and the authorizing of a check into the feasibility of
establishing a conference website.
7) June 29, 2002, Mankato: Motions were passed designed to put in
place a more orderly approach to the selection of topics for our meetings.
For example, the beginning of a study of I and II Corinthians was placed
on the agenda of the next meeting and assigned to R. Dommer. A
committee was appointed to continue working on a website. Material
comparing the doctrinal positions of some small Lutheran groups was
presented by R.E. Wehrwein. The Doctrinal Statement Committee
“presented the conference with material pertaining to a doctrinal
platform, a doctrinal statement, and potential tracts.” The current
officers (Bellig, Jacobusse) were kept in office for another year.
8) January 18, 2003, Austin: The outcome of considerable discussion
of a platform statement (including lengthy discussion of protesting
fellowship as treated in Concerning Church Fellowship) was adoption of
a paragraph on Scripture and the Book of Concord, followed by adoption
of this statement: “Our fellowship is based on the unity of spirit both in
doctrine and practice in which the Holy Spirit has united us on the basis
of His precious Word (Phil. 2:2). We pray for the grace to be faithful to
that Word in our confessions and our practice and to separate ourselves
from those who are not obedient to it (I Peter 1:14, Rom. 16:17, II Cor.
6:17).” Work was also done on a projected tract. R. Dommer called
attention to the importance of teaching the young, and suggested that a
longer period of confirmation instruction might be needed.
9) June 7, 2003, Onalaska: Phil Oster was selected as chairman.
Lengthy discussion of the tract that Sam Bellig presented for the
Doctrinal Statement Committee resulted in a decision to expand the
introduction. Other topics were the Brief Statement on Church and
Ministry (Wehrwein) and John Schaller’s New Testament ministry
article (Dommer).
10) January 24, 2004, Mankato: Chad Stavnes served as chairman.
Special attention was given to the paragraphs on Church and Ministry in
Wehrwein’s brief paper, “Our Platform – Progress and Problems.” Sam
Bellig presented the revised version of the tract “Not From Yourselves.”
It was adopted. (The title eventually chosen, however, was “What Must
I Do To Be Saved?”) R. Dommer presented a study of I Corinthians 1.
Wehrwein was designated “conference publisher,” with the responsibility
“to oversee the publishing of all materials of the RLC” (the content
always to be reviewed by the conference itself). He was asked to have
something at the next meeting about getting the tract published.
11) April 24, 2004, Austin: Oster and Jacobusse were the officers.
The publisher’s information was considered, a format for the tract was
approved, and publication was authorized. Concrete steps were finally
taken to establish a website and get some material on it. A disagreement
having arisen during discussion of Wehrwein’s paper, “The Importance
of Understanding Natural Law,” further work on the topic was
authorized. The Publishing Review Committee was established (one
member from each congregation, plus a pastor elected by the conference
for a two-year term) to review any material proposed for publication by
the conference. The schedule of future conference meetings was
established: 10 a.m. on the second Saturday after Easter and the second
Saturday after Labor Day.
12) September 18, 2004, Stoddard: Pastor Randy Fossum served as
secretary. John Meyer reported that the website was up and running. A
quotation from a sermon on Exodus 20 by Luther served to resolve the
question about natural law that had arisen at the previous meeting. The
chairman and secretary are henceforth to be elected to two-year terms.
At this meeting Pastor Dommer proposed publication of a modest
conference newsletter to include information on conference activity and
some devotional material.
Upon receiving authorization of the
conference to proceed, he, in October, produced a nicely designed sheet
as the first issue of such a newsletter. Similar authorization was given at
subsequent meetings.
13) April 9, 2005, Onalaska: New officers were elected: Paul
Magnuson, chm.; David Bellig, secr. Sam Bellig led a discussion of the
training of our youth. R. Dommer gave a presentation on self-love.
14) September 17, 2005, Austin: There was very little committee
activity to report. One action taken by the conference in an effort to
move ahead was “to approve the writings of Egbert Schaller (booklets 126) for publishing on the conference website.” R. Dommer presented a
study of II Corinthians 2. There was considerable discussion of the new
statement on self-love prepared by Dommer. Ultimately, motions carried
(with one abstention in each case) “to accept Pastor Dommer’s paper as a
conference-approved statement,” and “to have Pastor Dommer’s paper
supersede the conference’s original statement to better define the
original.”
It was reported that Prof. J.P. Meyer’s Quartalschrift material from the
1930s on the Kingdom of Christ was available in book form. This was
an undertaking of Grace Congregation, which first paid Dr. O. Marc
Tangner to produce the translation and then paid Mr. John Ring of
Eagles’ Wings Publishing in New Ulm to get 500 copies published.
In January of 2006, Pastor Dommer produced the second issue of the
conference newsletter. It had the same format as the first issue.
15) April 29, 2006, Austin: The conference publisher (Wehrwein)
made the group aware of the large supply of sermon manuscripts of
Pastors Winfred Schaller Sr. and Jr. that had been given to him, and of
the modest booklet of samples of them that he had published, “Jesus Was
Passing By.” “A motion was made and carried to find an outside source
to post material on the website.” Verses in I Corinthians 11 & 14 were
examined by Wehrwein, and a wealth of material relating to the Gospel
Hymn was presented by Dommer. Also: “Pastor Dommer handed out a
revised paper on self-love with corrections from the April 29th meeting.”
16) September 16, 2006, Austin: Lynn Loots was thanked, and
compensated, for assisting with the website. The difficulty of our
committees in being more productive came up for some discussion.
Election of new people to the Doctrinal Statement Committee became
necessary. Pastor Fossum read his paper on issues relating to
confirmation. This generated considerable discussion. Later, there was
also discussion of finding or preparing devotional material suitable for
use in families with young children.
17) April 21, 2007, Austin: Chad Stavnes was elected secretary. The
Doctrinal Statement Committee came with recommendations to adopt
both the Brief Statement of the Missouri Synod and Concerning Church
Fellowship of the CLC. The former was adopted in its entirety. The
latter was adopted but without Paragraphs 85-88, which deal with
protesting fellowship. A portion of Pastor Wehrwein’s material relating
to Ps. 82 and government was discussed, and Pastor Dommer finished
his presentation on the Gospel Hymn.
18) September 15, 2007, Austin: Paul Magnuson was elected
chairman. A review of our joint work is to take place at the next meeting
after discussion by the individual congregations. Paragraphs 89-90 of
Concerning Church Fellowship were adopted, and, after discussion of
Acts 6:1-6, all of Concerning Church and Ministry was adopted.
Information on the new conference website was presented. Producing a
conference publication received further discussion. A few paragraphs of
historical overview on Consecrationism vs. Receptionism were presented
(Wehrwein) and discussed.
19) April 5, 2008, Austin: The review of all areas of conference work
was begun. Arrangements were made for publication, bi-monthly, of
Always Abounding. Pastor Dommer began a presentation on the liturgy.
Statements of Purpose from Synodical Constitutions
From the Missouri Synod constitution
of 1854 (Carl Meyer, Moving Frontiers, p. 149):
“Reasons for forming a synodical organization 1. The example of
the apostolic church. (Acts 15:1-31)
2. The Lord’s will that the
diversities of gifts be used for the common profit. (I Cor. 12:4-31) 3.
The joint extension of the kingdom of God and the establishment and
promotion of special church enterprises (seminary, agenda, hymnal,
Book of Concord, schoolbooks, Bible distribution, missionary endeavors
within and without the church, etc.). 4. The conservation and promotion
of the unity of the pure confession (Eph. 4:3-6; I Cor. 1:10) and the
common defense against schism and sectarianism. (Rom. 16:17) 5. The
protection and maintenance of the rights and duties of pastors and
congregations. 6. The establishment of the largest possible uniformity in
church government.”
From the constitution of the Norwegian Synod of the American
Evangelical Church (today’s Evangelical Lutheran Synod, ELS)
“Concerning the aim and purpose and the joint activities of the Synod
The Synod shall watch over the purity and unity of doctrine (Eph. 4:316; I Cor. 1:10) as well as over the development of Christian life, and
shall therefore: a) at its synodical conventions consider particularly such
doctrinal questions as may appear to be in special need of discussion,
criticize and warn against encroaching sects, errors and sins, as well as
against the un-Christian trends of the day; b) exercise supervision over
the pastoral work of its permanent members (Chap. II, par. 2 and 3) and
over the church conditions in the congregations; c) seek to settle church
controversies, and offer counsel and opinions in ecclesiastical questions;
d) establish and manage institutions of learning for the education of
orthodox pastors and teachers and promote home and foreign missions;
e) promote the use and distribution of the Holy Scriptures, as well as of
orthodox text books, hymn books, and devotional literature; f) establish
and administer the funds required for the Synod’s institutions of learning,
and for the other expenses of the Synod.” (From p. 53 of the report of the
23rd regular convention of this body in 1940)
From the Articles of Agreement adopted
by the Orthodox Lutheran Conference in 1951:
“The objectives of this Conference shall be: 1. To hold fast the full
truth of God’s Word. II Timothy 3:14-17; Psalm 119:105; John 8:31,32;
Matthew 28:20. 2. To continue to voice its united opposition against
errors in doctrine and practice, as indicated in the Preamble, Matthew
7:15; Romans 16:17,18; I Timothy 6:3-5; Titus 3:10. 3. To offer
encouragement and assistance to pastors, teachers, laymen and
congregations who are in the state of confession (in statu confessionis,
that is, in protesting membership) in heterodox Lutheran bodies, and who
share our Confession of Faith. 4. It shall be a basic objective of this
Conference to use all the efforts and abilities possible to build the
Kingdom of God by the initiation of new mission stations wherever
possible. Matthew 28:18-20.” (From the Proceedings of the First Annual
Meeting of the Orthodox Lutheran Conference, p. 49)
From the constitution of the Church of the
Lutheran Confession (printed copy; dated 1972)
“This church body is organized and dedicated to serve the following
scriptural purposes: A. to aid its members so that all things may be done
decently and in order. [I Cor. 14:40] B. to afford its membership
additional opportunities and facilities for the exercise of Christian
stewardship in the service of the Lord Jesus Christ, in accordance with
the commands and promises of His Word: [I Peter 2:9; Mark 16:15-16,
cf. Matthew 28:18-20; II Tim. 2:2; Deut. 11:18-19] C. to facilitate the
exercise of true Christian fellowship and to help maintain the same
through mutual strengthening and fraternal vigilance, in keeping with the
will of God: [I Cor. 1:10; Eph. 4:1-3; Heb. 10:23-24] D. to protect this
fellowship against the encroachment of error and unionism through
united testimony and doctrinal discipline, as it is written: [II Tim. 4:23a; II Thess. 3:6; Rom. 16:17, cf. also Titus 3:10, II Cor. 6:14-18]”
From the website of the Lutheran
Churches of the Reformation (LCR):
“Its purpose shall be: 1. To maintain the pure teaching of God’s
Word and to function as a uniting service organization for Lutheran
congregations which accept without reservation the confessional
standards of Article III. 2. To train laborers in the Word for the
ministries of the Lutheran Churches of the Reformation. 3. To aid and
counsel congregations, pastors, and teachers associated or affiliated with
this organization and to exercise supervision over doctrine and practice
of such pastors and teachers. 4. To establish, build, maintain, and
supervise theological seminaries, colleges and universities and other
institutions of learning. 5. To aid and counsel congregations in the
establishment of Lutheran missions and congregations. 6. To print and
publish literature, books, and all such matters as may be necessary for the
promotion, furtherance, and maintenance of Lutheran congregations,
schools, and missions. 7. To do all things necessary for the furtherance
of the Lord’s work among men.”
e
From the website of the Wisconsin Synod:
“The object and purpose of the synod shall be to extend and conserve the
true doctrine and practice of the Evangelical Lutheran Church: a) By
assisting and counseling in every appropriate way the pastors, teachers, and
congregations affiliated with the synod; b) By establishing and maintaining
theological seminaries, colleges, academies, schools, and other institutions
of learning; c) By establishing and maintaining home and world missions
and such charitable institutions as it may deem appropriate to its calling; d)
By printing, publishing, purchasing, selling, and disseminating literature that
maintains Lutheran doctrine and practice; e) By furnishing appropriate
literature for parish schools, Sunday schools, missions, institutions, and
churches.”
Quotation:
“As a synod they did not really know what they were,
what they wanted to be, or how to go about doing something useful. There
was only one thing they were sure of: They wanted synodical independence
and autonomy. This was the reason for the synodical weakness that
characterized the early Wisconsin Synod in contrast to the enormous
synodical energy of the Missourians. If we have not overcome that to this
day, this is due to the fact that we are a conglomeration of different synods
and of individual elements which are ecclesiastically similar to us but
striving for the greatest possible independence. This is the specific
characteristic of our historical development and growth. Even to the present
day we are not yet of one unified, active synodical mold.” “We have
suffered greatly from a lack of unity and purpose, from synodical intrigues
and feebleness in our efforts – to the great detriment of the church. To this
day we have not yet overcome these evils. But a beginning toward curing
them has been made.” (The Wauwatosa Theology, Vol. III, pp. 272 & 286;
from an article by August Pieper first published in 1922-1923)