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MISSION TRIP TO UGANDA

Barbara Christensen of Our Saviour's Lutheran Church in Audubon, Iowa recently returned from a short-term mission journey to Jinja, Uganda–near the Nile River and Lake Victoria. God used each of the 16 team members in a unique and personal way. We praise God for what God accomplished in the short time.

The team included artists and crafts people who worked specifically with micro-business training for the women and a few men. We taught quilting, jewelry making, tye-dye, hand-made paper making, greeting card making, water color, and embroidery. One of our team members was able to council the groups on marketing. Team members were asked to preach, share their testimonies and pray with the eleven churches in that area. Their worship was filled with the joy of the Lord as they sang and danced in the "presence of the Lord". We taught the women to think of themselves as precious daughters of King Jesus and not just as another wife of a man who already had three or four wives.

This was not primarily an evangelistic trip but we were privileged to see the Lord bring some 450 people into the Kingdom. There was also follow up discipleship of new believers from an evangelical outreach earlier in the summer.

The Chickens for Change program has been a blessing for women and children who suffer from starvation and malnutrition. Through this program women are given a $25.00 business loan to purchase supplies and other start up costs. Lives are being changed. Africa will change. God will make a way–where there seems to be no way–and that "way" is Jesus.

The team taught on prayer, becoming godly men and women, spiritual warfare, sexual purity and abortion recovery. The prayers of faithful, loving friends and family dept us going through rough conditions, long days and traveling on rough roads. I pray that I will never take for granted the blessings we have in America, remembering always that relationships are of more value then things. God willing, a team from the Midwest will journey back there next October.

In Christ Jesus Alone,

Barb Christensen

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GRACE LUTHERAN IN HAYWARD, WI VOTES TO JOIN AUGSBURG AND LCMC
Hayward, Wisconsin

Grace Lutheran Church in Hayward, Wisconsin, voted to join Augsburg Lutheran Churches (ALC) and LCMC on September 12, 2004. Grace was formed last year as an independent Lutheran church. The church grew to over 250 members in less than one year.

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IMMANUEL LUTHERAN CHURCH VOTES TO LEAVE THE ELCA
Swea City, Iowa

On August 15, 2004, Immanuel Lutheran Church in Swea City, Iowa, took their second vote to leave the Evangelical Lutheran Church in America (ELCA). The vote passed with 92% of the vote in favor of leaving.

Immanuel took their first vote to leave the ELCA in March 2004. After that vote passed, the church looked into joining another church body. On August 27, 2004, Immanuel voted join Augsburg Lutheran Churches and Lutheran Congregations in Mission for Christ (LCMC) with a 93% majority vote.

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BETHESDA LUTHERAN PLANS SECOND VOTE IN SEPTEMBER
Dresser, Wisconsin

Bethesda Lutheran Church in Dresser, Wisconsin, is taking their second vote to leave the ELCA on September 26, 2004. They took their first vote to leave on June 27, 2004, in conjunction with their vote (109 to 29) to join Augsburg Lutheran Churches & Lutheran Congregations in Mission for Christ.

Bethesda called the Rev. John Fahning to serve as their Interim Pastor earlier this year. The congregation is looking to call a full-time pastor. Candidates may email Mrs. Teri Wallis at MTWallis@CenturyTel.net

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STAND AND CONFESS: Sure and Certain Hope

Our Declaration

After discussion on the convention floor, the Rev. Jack Torgersen moved that two exclusions, as modified, be added under Section of 4 of Our Declaration (cf. http://www.augsburgchurches.org/teaching.htm ). Motion seconded and passed. Section 4 of Our Declaration now reads as follows:

4. The Word of the Cross: God’s Answer —The Word of the cross is: we are elected to eternal life solely for the sake of Christ’s death and resurrection, apart from any merit or worthiness in us (Rom 10:17; 1 Cor 1:18, 21). Through this Word alone God puts us to death and raises us to new life (Rom 6:4), that is, he creates faith. Thus faith is not a work of our own doing. It is always God’s work, for the Holy Spirit is the one who "calls [us] through the gospel, enlightens [us] with his gifts, and sanctifies and keeps [us] in true faith" (SC 2/3, §6). In faith we trust in the Word of the cross, not in our own faith, even though it is we who have faith.

The Word of the cross comes to us through means (SA 3/4); God does his saving work in all of them. The Word of the cross is in the mouth of the preacher, driving the sinner to repentance and announcing the forgiveness of sin. In baptism, by water and the Word, the sinner is drowned and raised by God’s grace and given new birth. Infant baptism is an especially dramatic example of how God works. By water and the Word alone he creates and sustains faith in the infant.0 The Lord’s Supper, Christ’s Last Will and Testament, is his true Body and Blood, in, with, and under the bread and wine, sustaining us in faith and life eternal according to his Word and institution. In confession and absolution his Word of pardon sets the sinner free from the past and opens up a future that not even death can destroy. In the mutual conversation and consolation of the faithful, the Word of the cross raises up a community in which sinners are reconciled to God and to each other, a foretaste of his kingdom.

The Word is always both law and gospel. On this side of death we are always completely caught by sin and fully forgiven through the gospel. ⁹ The one justified continues to be subject to sin: we are obedient to the will of God, yet against our own will. In faith we return every day to our baptism. The Word of the cross shows the brokenness of all our thoughts, words, and deeds. We cannot look to anything in us, but depend entirely on the promise of God's unconditional mercy through the cross of Jesus Christ. ¹⁰

The power of the Word of the cross to convict of sin and convince of grace is the article by which the church stands or falls, that is, because God justifies the ungodly, forgiving sinners for Christ’s sake, nothing else can be trusted for salvation. All teaching and practice are to be tested by this one criterion: whether they further the proclamation of this gospel.

We exclude the attempt to make grace into an abstract idea (gnosis), omitting the cross.

any and all enthusiastic, Gnostic claims to possess a revelation of the Spirit apart from Word and Sacrament (cf SA III/8 ¶9).

the assertion that God’s revelation is an on-going process which supersedes or contravenes the revelation already given to us in Scripture

the confusion of this gospel with the various kinds of therapy promoted in our culture.

the belief that God’s righteousness through the cross is not an adequate and complete solution to the problem of evil.

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Ministry Standards

The proposed ministry standards were posted on the Augsburg listserv for discussion in January 2004, and discussed at length in consensus building sessions on Monday, July 26, and Tuesday, July 27. The Rev. Perry Toso presented the ministry standards, as modified in the consensus building sessions, to the assembly. The Rev. Dr. Dennis Bielfelfdt moved that the convention adopt the Ministry Standards as modified and presented. Motion was seconded and passed unanimously. Click here to read The Augsburg Lutheran Churches Ministry Standards.

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The Question of In Statu Confessionis

The Rev. Dr. Dennis Beilfeldt led a discussion about the concept of in statu confessionis (See Attachment D of the post-convention report). Dr. Bielfeldt explained why the ALC, as a fellowship of churches, should not claim to be in statu confessionis against the Evangelical Lutheran Church in America (ELCA) because it is not a member of that organization; rather we should think differently and consider ALC to be what the ELCA ought to be, and realize that the current leaders of the ELCA are out of sync with the true beliefs of the global evangelical Lutheran church.

M/S/P whereas congregations and individuals in the ELCA have the option of declaring themselves in status confessionis in response to the present confession crisis:

Be it resolved that the ALC publicly encourage ELCA congregations and individuals to move in status confessionis, and

Be it further resolved that the ALC provide written resources to assist them to move in status confessionis.

The Question of In Statu Confessionis
Dennis Bielfeldt

The Problem

On August 19, 1999, the Evangelical Lutheran Church in America adopted Called to Common Mission and with it, the practice of the “historic episcopate.” Some have claimed that resistance to CCM ought to be formally manifest by entering into “a state of confession” with regard to this development. Others have opined that should the ELCA vote in 2005 either to change Visions and Expectations to allow pastors and Associates in Ministry to engage in homosexual practice while under call or to bless same sex relationships, they must respond publicly by entering into “state of confession.” This brief paper explores the notion and makes recommendations about the usefulness of the concept in our present context.

Historical Context

The locus classicus of in statu confessionis is Article X.6 of the Formula of Concord.

"We believe, teach, and confess that in a time of persecution, when an unequivocal confession of the faith is demanded of us, we dare not yield to the opponents in such indifferent matters. As the Apostle wrote, 'Stand firm in the freedom for which Christ has set us free, and do not submit again to a yoke of slavery' [Gal. 5:1]. And: 'Do not put on the yoke of others; what partnership is there between light and darkness?' [2 Cor. 6:14]. 'So that the truth of the Gospel might always remain with you, we did not submit to them even for a moment' [Gal. 2:5]. For in such a situation it is no longer indifferent matters that are at stake. The truth of the gospel and Christian freedom are at stake. The confirmation of open idolatry, as well as the protection of the weak in faith from offense, is at stake. In such matters we can make no concessions but must offer an unequivocal confession and suffer whatever God sends and permits the enemies of His Word to inflict on us."

The situation to which Article X is directed was the controversy between Flaccius (and the “gnesio-Lutherans”) and certain followers of Melanchthon who, convinced of the political and practical advantages of doing so, had followed their mentor in allowing the reintroduction of particular Catholic practices within Lutheran churches. The Formula of Concord comes down solidly on the side of the gnesio-Lutheran party, claiming that because reintroduction of such practices can be misunderstood to signal an abandonment of reformation principles, such concessions cannot be made for purposes of political expediency. Instead, an “unequivocal confession” must be made, and those making it must be willing to “suffer whatever God sends and permits the enemies of His Word to inflict.”

Practical Implications of Declaring in statu confessionis

To declare in statu confessionis is to claim publicly, within an ecclesial context, that an ecclesial entity (usually one’s own) has abandoned its scriptural and/or confessional basis by adopting heretical or heterdox views. The motivation of the declaration is didactic and confessional: In disassociating oneself from error, one endeavors to convince the ecclesial entity (or a party within such an entity) to abandon its problematic position(s). This “disassociation” from error can take many forms, a primary one being the provisional suspension of pulpit fellowship with the heterdox elements within one’s ecclesial entity. One also declares an end of active support (including financial) of those holding the problematic views. Moreover, one ceases to participate in governing assemblies or theological conferences. In some ways declaring oneself in statu confessionis is analagous to a principle of nonviolence applied to an ecclesiastical context. One simply does not any longer do some of the things the institution expects or requires.

To be in statu confessionis with respect to the ELCA’s adoption of CCM would demand that the orthodox group formally draw up a document outlining the errors of the ELCA in adopting CCM (or perhaps the sexuality issue), and subsequently desist offering financial, theological, or ecclesiastical support to the ELCA. In the event that the ELCA does not change its policies, those adopting in statu confessionis can effectively “leave.” It is important, however, to recognize that “leaving” here means “staying,” for those responsible for adopting CCM are the ones who effectively “left.”

This last point is very important. Those moving in statum confessionis must make every effort to conceive the ELCA as a confessional rather than a constitutional entity. (This may take some doing.) By thinking of the ELCA as a confessional entity, the in statu confessionis party would simply refuse to think that they have somehow been placed outside the ELCA simply because they might violate constitutional provisions enacted by the adoption of CCM. They themselves are the authentic ELCA, and those making constitutional changes are those who left this ELCA.

I see these problems with moving in statu confessionis for Augsburg churches:

• Many Augsburg churches are no longer in the ELCA. Moving in statum confessionis loses much of its raison e’tre when one no longer formally related to the ELCA.
   

• To go in statum confessionis is only undertaken if the ecclesial entity in question remains very important to the orthodox group within it. One moves in statum confessionis in order to accomplish something: the change of heterdox views within the entity, or, lacking that, the establishment of the claim that the orthodox view truly continues the tradition of the ELCA.
   

• In statu confessionis makes sense if one believes that there is some larger “confession”, “communion” or “church” in which individual congregations participate. If, however, the ELCA is merely an institution ordering and coordinating congregational efforts, if it is not a thing in which congregations exist or find themselves, then why would one go in statum confessionis? If one gets beyond the picture of the ELCA as some existing thing with which one is related, then why is it any longer important to make such formal confessional stands? (Just as one is no longer invested in a marriage relation when one no longer cares one way or the other about one’s spouse does, so does one get beyond the ELCA when one gives up “caring” by launching formal protestations against it.)

Conclusion

While moving in statum confessionis may make sense for individual ELCA congregations or persons for whom the ELCA remains important, it seems to have limited usefulness for Augsburg churches who have decided that the ELCA is not a church, confession, or communion in which they are any longer invested. (It would, after all, be odd for the ALC to go in statum confessionis against the practice of closed communion in the Wisconsin Synod.) The goal of going in statum confessionis is to witness to, and thereby convince and convict, elements in one’s ecclesial body (or one’s ecclesial body in toto) to return to orthodox teaching and faith. If individual ELCA churches within the ALC wish to make this witness, it is completely appropriate, however, I see no reason why the ALC qua ALC would go in statum confessionis over and against the ELCA. The ALC has already left the ELCA in its intent and purpose.

Further Reading:

Admonition for the Sake of the True Peace and Unity of the Church (PDF)

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