Affirmation of Lutheranism.htm

In as much as we are of the Lutheran Faith and Heritage, united in allegiance to the Canonical Scriptures of the Old and New Testaments and the Lutheran Confessions including the Augsburg Confession, the Apology of the Augsburg Confession, Luther's Large and Small Catechism, Luther's Little Book, the Smalcald Articles of Martin Luther, the Treatise on the Power and Primacy of the Pope, and the Formula of Concord, and with one accord do retain our conformity to these as expositions of the faith that we as Lutherans hold in common, we declare that it is not our cause, will, desire, ambition, goal or aim to forsake this faith and heritage by adopting an Episcopal form of church government and/or Episcopal doctrines, beliefs, or practices that do violate and set aside this, our faith, which we hold dear.

We do not share in any inheritance of a temporal power of bishops. Instead, we as Lutherans have a Spiritual bishop who himself "bore our sins in his body on the tree," and is the "Shepherd and Guardian" of our "souls." We are his "royal priesthood" and, "by his blood," he has made us, to be priests and kings (I Peter 2:9, 24-25, Rev. 1:6). As Luther said, "The succession of bishops does not make a bishop, but the Lord alone is our bishop."[1]

We are the assembly of saints, in the one body of Christ. We have God’s Word, Baptism and the Lord’s Supper. Hands of our laity have no less power than those of any Bishop or other official, and we as Lutherans assert our view that power to ordain is not a power of bishops, but is an authority of faith and of communities where the priesthood of all believers is found gathered in individual congregations. We stand with Luther who also said, “The consecration by pope or bishop would never make a priest” (Martin Luther: “An Open Letter to the Christian Nobility of the German Nation”). We do not object to the laying-on-of-hands,[2] but to any practice that gives any group, including an established order of bishops, exclusive claim or spiritual authority to an exercise of a laying-on-of-hands that claims to transmit the Holy Spirit, by virtue of a ritual performed or prayers that are said.

•Section 3•

We as members of the one holy, catholic and apostolic church, and on behalf of our Lutheran faith, will speak of our testimonies “before kings,” if need be, “and shall not be put to shame” (Ps. 119:46). Not in the name of, or for the sake of any kind of proscribed or mandatory unity, which, in this case, calls itself by the name of “Called to Common Mission,” will we depart from nor forsake this our faith. More specifically, a “Called to Common Mission,” which was approved of and adopted by the Churchwide Assembly of the Evangelical Lutheran Church in America, must be rejected for reasons not limited to those items following, which include that “Called to Common Mission”: [Note: numbers shown in parentheses in the following list are numbers from “Called to Common Mission” used as references.] A. Reverses the Reformation;[3] B. Establishes “local and national” “episcopal” “organs” in our church (2,23); C. Requires constitutional changes, and alters the meaning and character of our liturgical prayer for the installation of a Bishop (18);[4] D. Requires that this church eventually adopt the episcopal “ministerial offices” of Bishop, Priest, and Deacon that replace the one office of ministry in this church (14);[5] E. Does not recognize that the historic episcopacy is a manufactured human tradition;[6] and replaces the Scripture based model of the nature of the church with a human construction (11);[7] F. Removes the Office of Ministry from the Priesthood of all Believers (7)[8] G. Makes “unity” of John 17 falsely to mean “organizational unity”;[9] H. Makes the historic episcopacy an “essential” in that our church is not viewed as genuine or valid without it (14);[10] I. Changes meaning in Article VII of the Augsburg Confession[11] which says, nothing more is required for unity, to say, Episcopal Church structure is required for unity (9); J. Requires constitutional changes that deny any congregation’s right to ordain, or to delegate presiding at ordinations to any Pastor or lay member, and grants sole privilege to ordain exclusively to Bishops so that only Bishops can ordain clergy, and only Bishops can install other Bishops, which has never been Lutheran practice or theology (3);[12] K. Requires our acceptance of the Episcopalian doctrine of “Consensus Fidelium” (5);[13] L. Makes Bishops “necessary to witness to and safeguard” the church when we as Lutherans believe only the Spirit of God can witness to, give faith, and safeguard the Gospel (5); M. Pretends that the Historic Episcopate is sacramental, and produces an ontological change in the ordinand;[14] N. Allows polity and/or liturgy to determine theology; O. Changes the meaning of many theological terms such as “unity,” and “apostolicity,” and “ordination,” etc. (7, 10, 18); P. Falsely says that the Apology[15] refers to “this episcopal pattern” of the Episcopal Church in the United States of America, but the Anglican Church did not even exist at the time when this Article was written, and Article XIV only applies to the Roman Catholic church (11); Q. Neglects to recognize that the word “episcopos” in the New Testament did not originally mean “Bishop”;[16] R. Has created disagreement in both the Evangelical Lutheran Church in America, and the Episcopal Church in the United States of America about the meanings of this agreement, and does not recognize the Tucson resolution of the Evangelical Lutheran Church in America’s Bishops to be a part of it;[17] S. Contains contradictions (3,8,13,14,15,18,20);[18] T. Falsely, and with misplaced emphasis, quotes from the Apology of the Augsburg Confession as though Martin Luther would desire the practice of Historic Episcopacy to reunite with the Roman Catholics, when Luther clearly rejected, and did not choose the Historic Episcopacy (11);[19] U. Is based, in part, on an old ecumenical norm/vision and world view[20] which “Called to Common Mission” uses to supersede both Scripture and our Lutheran Confessions;[21] V. Compromises our autonomy as an individual church body, pledging us to consult Episcopalians before we can “enter into formal agreements with other churches” (26); W. Elevates ecclesiology over pneumatology (Theologizes that Bishops control the Holy Spirit.) (19); X. Commits us to observe ordination as a sacrament (5);[22] Y. Holds our church to a liturgical and doctrinal stance of Historic Episcopate, while also maintaining that such is “not necessary for the relationship of full communion” and is also “Pastorally desirable,” a denial and violation of our Confessions, and a statement that causes “Called to Common Mission” to contradict itself (13); Z. Obliges the Evangelical Lutheran Church in America to accept the Ordinals of 1662, which were written and used for religious persecution.[23]

• Section 4 •

In its Constitution the Evangelical Lutheran Church in America does so define itself as a Lutheran church,[24] and pledges to “assure faithfulness to this church’s confessional position and purpose,”[25] while its Articles of Incorporation stipulate that it does uphold those Lutheran Confessions to which we have previously here referred.[26] In addition, the Constitution of the Evangelical Lutheran Church in America also designates that its assemblies will be governed in accordance with the requirements of Robert’s Rules of Order,[27] which includes in Rule No. 47, the requirement that, “No Motion is in order that conflicts with...the assembly’s constitution or bylaws, and if such a motion is adopted, even by unanimous vote, it is null and void.”

• Section 5 •

The motion of Resolution titled “Called to Common Mission” is not a correct expression of our Lutheran Confessions, but is a denial of the faith we hold dear. Since, therefore, the motion of Resolution titled, “Called to Common Mission” is in “conflict” with the Constitution of the Evangelical Lutheran Church in America,[28] Robert’s Rule No. 47 must be applied. The Resolution termed “Called to Common Mission,” is in violation[29] and can only be brought into conformity with the rules if “Called to Common Mission” is cast away because it is, “null and void.” To ensure that “Called to Common Mission” is brought into conformity with the rules, we hereby declare it to be “null and void.”

• Section 6 •

Furthermore, any changes to the Constitution or Bylaws of the Evangelical Lutheran Church in America that have been made to execute the provisions of “Called to Common Mission,” are also of the same standing in being null and void. In addition, any other policies, doctrinal statements, or ecumenical agreements that also violate our Lutheran Confessions in the same way as “Called to Common Mission,” are likewise declared to be null and void.

• Section 7 •

Our relationship with the Evangelical Lutheran Church in America is one of a contract of mutual agreement, and to this contract, the Evangelical Lutheran Church in America is obligated to abide; that it retain itself in character as a Lutheran and not an Episcopalian body. This is for the sake of us its members who have relied in and placed our trust in this our own Lutheran organization that is itself incorporated. We are guarding the standards of compliance for our Lutheran Confessions in any event that the Evangelical Lutheran Church in America persists in activities that ignore its contractual obligation to remain Lutheran, and we do hereby give formal notice that we retain our right of civil redress and recourse in the courts of this land as to all matters of Fraud in addition to Breach of Contract.

• Section 8 •

We also do state and verify that as defined in the Constitution of the Evangelical Lutheran Church in America, we are “members of this church.”[30]

• Section 9 •

We agree to this Affirmation of Lutheranism, and pray that our leadership may not further err or evade the truth, and that the Almighty power of our God, and our Savior Jesus Christ, in his unsearchable wisdom will bring to naught all councils among us that may ever wander from our true Christian faith.[31]

SUBSCRIPTIONS:

[Note: The home church of each subscriber is shown for identification and information only.

This listing does not indicate any subscription from a congregation.]

Truman Carlson, lay.

First Lutheran, Morris, Minnesota

William A. Davis lay.

Immanuel Prince of Peace Lutheran, 29 Palms, California

Cynthia Jo Inges-Matthews, lay.

Reformation Lutheran, Rochester, New York

Gordon E. Huesby, lay.

Emmanuel Lutheran, Walla Walla, Washington

Charlyne Hickey, lay.

Reformation Lutheran, Rochester, New York

Elizabeth J. Huizenga, lay.

First Lutheran, Minot, North Dakota

James M. Kittelson, lay.

St. Stephen Lutheran, White Bear Lake, Minnesota

Randy Lee, lay.

Hay River Lutheran, Wheeler, Wisconsin

Ralph H. Martin, lay minister

 St. Paul’s Evangelical Lutheran, Brenham, Texas

Cheri Pankow, lay.

Bethany Lutheran, Minot, North Dakota

Michael Pankow, lay.

Bethany Lutheran, Minot, North Dakota

Stephen Puffenberger, lay.

Upper Arlington Lutheran, Columbus, Ohio

Glenn Ryder, lay.

Denny Park Lutheran, Seattle, Washington

Verda Stewart, lay.

Trinity Lutheran, Detroit Lakes, Minnesota

Christopher J. Tetreault, lay.

Sola Scriptura Lutheran, Flint, Michigan

Charles L. Webster, lay.

Haven Lutheran, Salisbury, North Carolina

Geraldine P. Webster, lay.

Haven Lutheran, Salisbury, North Carolina

Kim R. Wiest, lay.

Pondera Valley Lutheran, Conrad, Montana

Richard F. Zimmerman, lay.

Calvary Lutheran, Modesto, California

Carl Albing, MIM

St. Anthony Park Lutheran, St. Paul, Minnesota

Pastor David H. Andreae

Big Canoe Lutheran, Decorah, Iowa

Pastor Kristian T. Baudler

St Luke’s Lutheran, Bay Shore, New York

Rev. Dr. Paul Braafladt, Ret.

Our Savior’s Lutheran, Burien, Washington

Pastor James L. Demke

 Our Savior Lutheran, Rock Valley, Iowa

The Rev. Dr. Donald P. Edwards

St. Andrew Lutheran, Muncy, Pennsylvania

Rev. Larry A. Gedde

Hegland Lutheran, Hawley, Minnesota

Rev. Dr. Jeffray S. Greene

Emmanuel Lutheran, La Habra, California

The Rev. Dr. Christopher Hershman

St. James Evangelical Lutheran, Allentown, Pennsylvania

Rev. William G. Jacobus

Hatton Rural Parish, Hatton, North Dakota

Rev. Frederik V. Jensen

Bethel Lutheran, Willmar, Minnesota

Dr. Walter J. Kukkonen, Prof. Emeritus

Community of Hope Lutheran, Tucson, Arizona

Pastor Roger Lindler

St. Paul’s Lutheran, Gaffney, South Carolina

Pastor Mark D. Menacher, PhD.

St. Paul Lutheran, Au Gres, Michigan

Pastor David S. Norland

Emmanuel Lutheran, Tacoma, Washington

Rev. Donald R. Olsen, retired

Atonement Lutheran, St. Cloud, Minnesota

Rev. Norman R. Olsen (ret.)

Glenwood Lutheran, Glenwood, Minnesota

Pastor Tom Sahl

Zion Lutheran, Hartford, South Dakota

Pastor Harold D. Schlachtenhaufen, Ph.D.

Hope Lutheran, Dearborn, Michigan

Pastor David Schrader

Shippensburg, Pennsylvania

Pastor Howard Stewart, Ret.

Trinity Lutheran, Detroit Lakes, Minnesota

[1] Weimar Edition, 53:74.

[2] The “laying-on-of-hands” is a New Testament concept practiced by the early church:“Do not

neglect the gift you have, which was given you by prophetic utterance when the council of elders laid their hands upon you” (I Tim. 4:14); and, “...Let us leave the elementary doctrine of Christ...not laying again a foundation of repentance from dead works and of faith toward God, with instruction about ablutions, the laying on of hands, the resurrection of the dead, and eternal judgment...For it is impossible to restore again to repentance those who have once been enlightened...” (Heb. 6:1-4). This reference from Hebrews views the laying-on-of-hands as some kind of first step, or basic act in the beginning of one’s Christian walk, “elementary.” In Timothy the laying-on-of-hands is accompanied by a “gift” “given” “by prophetic utterance.” We do not take these passages to mean that there are certain groups to be appointed within the church that have a special gift of the Holy Spirit being bestowed through the laying on of their hands. Nor do we find any Scriptural directive (or even a Lutheran historical tradition one apart from Scriptural) that designates Bishops as preferred and exclusive agents for the laying-on-of-hands. What may or may not be received or given through a laying-on-of-hands, is certainly not a standard that someone within the church should apply in order to make someone official! Our objection is to Bishops being validated as having exclusive power to do a laying-on-of-hands, not that we think it is wrong. The implication that the Church does not exist without the office of Bishop that “lays-on-hands,” is something that we totally reject as idolatry and an undermining of the true authority of our risen Lord.

[3] cf. Luther’s Works, Vol. 1-90.

[4]“The bishop shall…Exercise solely this church’s power to ordain” (Amendments, 10.31 a. .9, 58. 12c, and 10.81.01. S8.15).

[5] The ELCA document “Liturgical Changes,” issued to enforce liturgical requirements of CCM, also asserts conformity to the canons of the Council of Nicea, “Three bishops in historic succession join in the laying on of hands in conformity with the canons of the Council of Nicaea.” Conformity to the “First Ecumenical Council” refers to additional church laws that also are Roman Catholic laws that affirm the three-fold office of Bishop, Priest, and Deacon. This also validates the episcopacy as divinely inspired and as the proper order for the church, and this is not Lutheran faith or practice. Both the Lutheran stance dating from the Reformation, as well as the Lutheran Confessions, do not hold agreement to a keeping of the three-fold office of ministry. While we see that we are putting into practice the office of Bishop as an additional order of ministry, we find that “Called to Common Mission” also makes other provisions for establishing the three-fold office of ministry in our church as follows: In “Called to Common Mission,” the Evangelical Lutheran Church in America recognizes the three-fold ministerial office in the Episcopal Church: “It does commit the ELCA to recognize the full authenticity of the bishops, priests, and deacons ordained in the EC as fully authentic ministers in their respective orders within the EC” (# 21) “and to permit their interchangeability within the ELCA” (#.22). The “interchangeability” of the consecrated diaconate, in addition to the office of Bishop and pastors/priests (#8), will bring the three-fold office of ministry into practice within the Evangelical Lutheran Church in America: “By sharing tasks and experience over time, much will be clarified in both churches about the place of the diaconate in the threefold ministerial office and in relation to all other ministries.” Diaconal ministers and deaconesses in the Evangelical Lutheran Church in America that are to be “agents of the church in meeting the needs, hopes, and concerns within church and society will only be shared if “consecrated” with Holy Orders: “CCM has an important new provision which was not found in the 1997 Concordat. Some functions of ordained deacons in the EC and consecrated diaconal ministers and deaconesses in the ELCA can be shared insofar as they are called to be agents of the church in meeting the needs, hopes, and concerns within church and society” (# 8). [from: Episcopal Church in The USA Office of Ecumenical and Interfaith Relations, “Questions Addressed on Called to Common Mission: A Lutheran Proposal for a Revision of the Concordat of Agreements,” by William A. Norgren, In Consultation with J. Robert Wright, December, 1999]. “The CCM grants that Episcopal deacons, as well as ordained deacons and deaconesses from Lutheran bodies which do ordain to this order, will be recognized and allowed to function as to their calling” from the Episcopal Church in the USA Office of Ecumenical and Interfaith Relations, “Called to Common Mission: ‘A Concordate Evolved,” by Richard Signore]. It is clear from these references that an intent of “Called to Common Mission” is to infiltrate the Evangelical Lutheran Church in America with the three-fold ministerial office through these various avenues and qualifications. Though it is stipulated that “ordination of deacons, deaconesses, or diaconal ministers by the Evangelical Lutheran Church in America is not required by this Concordat” (#9), this is required because only those consecrated with Holy Orders will be allowed to function as to their calling. See also: EC Resolution of 7-1000.

[6] See note 5. Also note, in the Episcopal Church Ordination is viewed as a sacrament.

[7 ]Historic Episcopate created c. 150. CCM#5 confuses the polity of the visible church with the holiness of the invisible church, giving a status to the institutional character of the church that belongs only to the true Body of Christ, which exists in purity only within the unity of the invisible church.

[8] “The concept of the priesthood of all believers” does not “affirm” “the need for ordained ministry, while at the same time setting ministry in proper relationship to the laity” as #7 states. Such a view clearly denies the truth, that the priesthood of all believers is a “royal priesthood,” and we do not recognize any higher priestly order among us. See also: Evangelical Lutheran Church in America Constitutional change 10.31 a.9. And, “I Pet. 2,9: ‘Ye are a royal priesthood. These words pertain to the true Church, which certainly has the right to elect and ordain ministers since it alone has the priesthood” –From “A Treatise on the Power and Primacy of the Pope,” 69.

[9] Introduction of “Called to common Mission.”

[10] C.L.Q. of 1886. “For the Episcopal Church, full communion, although begun…will not be fully realized until both churches determine that in the context of a common life and mission there is a shared ministry of bishops in the historic episcopate”—From CCM#14. See also, C.L.Q. of 1886.

[11] Article 7.

[12] See note 3. And, “It is necessary for the Church to retain the authority to call, elect, and ordain ministers. And this authority is a gift which in reality is given to the Church, which no

human power can wrest from the Church”—From ”A Treatise on the Power and Primacy of the Pope,” 67.

[13] “Consensus of the Faithful,” an Episcopalian doctrine that we agree with through CCM. It is wholly linked to the Episcopal Book of Common Prayer as well as insistence on Anglican liturgy and the Historic Episcopate. Views tradition in the Church as a basis for the interpretation of Scripture. CCM states that we approve of this doctrine of "Consensus Fidelium," but this is not a teaching in accord with Lutheran teachings of Scripture alone.

[14] See notes 5 and 6.

[15] Article 14.

[16] I Tim. 3:1,2; Titus 1:7, et al. Also, “Bishop” is a Latin word.

[17] Tucson Resolution of 3-18-99 vs. Episcopal Church Resolution of 7-00, et. al.

[18] Contradictions about need for constitutional changes (3,8); historic episcopate is and is not necessary for full communion at the same time (13,18,14); recognizing the authenticity of “minister” and not recognizing “ministers” in another contraction (15); gives to Bishops more authority and then says that Bishops do not have authority (20).

[19] Rather, Article 14 of the Apology of the Augsburg Confession states, “Thus the cruelty of the bishops is the reason why the canonical government, which we greatly desired to maintain, is in some places dissolved.” What is being explained here in the Apology is that a type of church polity with bishops doesn’t work well for Christian government, even though we may “desire” that it could function successfully. Bishops are not spoken of favorably in this Article. Where “canonical ordination” is referred to (historic episcopate) the espousal is AGAINST and not in favor of the rite: “We say that in the Church the administration of the Sacraments and Word ought to be allowed no one unless he be rightly called, they receive, but with the provision that we employ canonical ordination.” “With the provision that we employ” is designating a disapproval of “canonical ordination.” (Article 14, 24-25). Luther clearly rejected and did not choose the Historic Episcopacy as Luther says, “The first office, that of the ministry of the Word, therefore, is common to all Christians” (Luther’s Works, Vol. 40, p. 21).

[20] By Carl Braaten & others.

[21] “Dialog,” 39:3, Fall, 2000, P. 214f.

[22] The Episcopal Church in the United States of American “offers the seven formal Catholic sacraments.” [“Episcopal Language, General Terms, No. 6, Catholic,” from Episcopal Church in the United States of America website “Visitor’s Center”]. While two of these sacraments, namely Baptism and the Lord’s Supper, are called more “necessary” than the others, all of these sacraments are rigidly and liturgically practiced with equal emphasis, and regarded as “means of grace” in the Episcopal Church [Episcopal Book of Common Prayer]. Further understand that these “seven formal Catholic sacraments” include a conferring of the Historic Episcopate and that is the sacrament of Ordination called “Holy Orders.” CCM requires that the Evangelical Lutheran Church in America use and become accustomed to the sacrament of Holy Orders expressed with the Historic Episcopate, as is explained also in “Questions Addressed on Called to Common Mission: A Lutheran Proposal for a Revision of the Concordat of Agreement,” which states: “Mutual recognition of sacraments and ministries is in the Concordat and CCM related to the shared use of the sign of the laying-on-of-hands. (par. 10) When the two churches officially recognize each other in this way in full communion, there is a recognition of each other's sacraments as true grace-bearing sacraments and of each other's ordained ministries as true ministers of those sacraments” [by William A. Norgren, in consultation with J. Robert Wright, Office of Ecumenical and Interfaith Relations, December, 1999]. The seven sacraments of the Episcopal Church are Baptism, The Lord’s Supper, Confirmation, Holy Matrimony, Penance, Holy Unction, and Holy Orders.

[23]Which states, “no persons are allowed to exercise the offices of bishop, priest, or deacon in this Church unless they are so ordained, or have already received such ordination with the laying-on-of-hands by bishops who are themselves duly qualified to confer Holy Orders” (England’s “Preface to the Ordination Rites,” 1662 Act of Uniformity), is “temporarily” suspended “in order to secure” its “implementation” (#16). The complete absorption of the historic episcopate within the Evangelical Lutheran Church in America is to be accomplished over time. And, while a time limit within which this is to be realized is not given, it is stated that this has “begun” (#14). This actuation of the historic episcopate is also indicated in #8: “The churches will over time come to share in the ministry of bishops in an evangelical, historic succession;” and in #14: “For the Episcopal Church, full communion…will not be fully realized until both churches determine that…there is a shared ministry of bishops in the historic episcopate.” And this action begun by the agreement “Called to Common Mission” is further shown in #21: ““The Evangelical Lutheran Church in America…recognizes…the bishops of the Episcopal Church as chief pastors in the historic succession;” and in #20: “a bishop shall…participate in the laying-on-of-hands at the ordination of all clergy;” and in #19 “All…installations of bishops…will be…with the laying-on-of-hands by other bishops, at least three of whom are to be in the historic succession.”

[24] Constitution of the Evangelical Lutheran Church in America, Articles 2.05, and 2.06, “This church accepts the Unaltered Augsburg Confession as a true witness to the Gospel, acknowledging as one with it in faith and doctrine all churches that likewise accept the teachings of the Unaltered Augsburg Confession. This church accepts the other confessional writings in the Book of Concord, namely, the Apology of the Augsburg Confession, the Smalcald Articles and the Treatise, the Small Catechism, the Large Catechism, and the Formula of Concord, as further valid interpretations of the faith of the Church”.

[25] Constitution of the Evangelical Lutheran Church in America, Article 4.03 The Evangelical Lutheran Church in America promises to “Assure faithfulness to this church’s confessional position and purpose.”

[26] “This corporation shall constitute a Lutheran church...as specified in the Constitution of this Corporation.” (Articles of Incorporation, Article II).

[27] Bylaw of the Evangelical Lutheran Church in America: “This Churchwide Assembly shall use parliamentary procedure in accordance with Robert’s Rules of Order,” (12.31.09).

[28] See note 24 and 25.

[29] “instatu confessionus,” a state of Confessional crisis.

[30] “The members of this church” are the “baptized members of its congregations” (Constitution of the Evangelical Lutheran Church in America, Article 6.01).

[31 Agreement is affirmed by member’s signatures in “Part Two.”

NOTES: