The primary focus will be on what it means to create and communicate as a person of faith. What makes for effective communication? How do we cultivate creativity in our lives? What role does faith play in the creative process? Participants are encouraged (but not required) to bring their own work, as well as favorite works by others.

The workshop will be led by Rev. Travis Scholl, author and managing editor of Concordia Journal, and Peter Mead, Christian editor, publisher, and writer. It begins on Tuesday, July 23 at 9:00 a.m. and ends on Thursday, July 25 at 3:00 p.m. The cost is $150 per person with a maximum of 15 participants. All meals are on your own. On campus housing is available ($25 per person shared room; $40 per married couple or non-shared room). The registration deadline is July 9.

To register, call continuing education at 314-505-7286, email ce@csl.edu, or go to http://www.csl.edu/resources/continuinged/faith-and-writing-workshop-2013/.

Browse the interactive version above or download this issue in pdf.

Available here are pdf copies of the most recent issues of Concordia Journal. The full catalog of back issues of Concordia Journal (1975-present), along with the indexed volumes of its predecessor Concordia Theological Monthly (1949-1974), are available online at ATLASerials® (ATLAS®). ATLAS is an online full-text collection of major religion and theology journals used by libraries, librarians, scholars, theologians, clergy, and interested laypeople. Most seminary and theological school libraries have access to ATLAS as part of their online database offerings.

Subscribers to Concordia Journal have free access to Concordia Journal on ATLAS through the subscriber log-in provided on the inside front cover of each issue of Concordia Journal.

Alumni of Concordia Seminary, St. Louis, can obtain a free account to the full ATLAS database of over 325,000 records by contacting Eric Stancliff, Concordia Seminary Public Services Librarian, at stancliffe@csl.edu or 314-505-7033. Many other theological school libraries offer similar access to their own alumni.

“Other gospels? Come again?”
The gospel, the “good news” is a familiar theme for Lutherans. We hear it, and we hear it again; the news, Jesus died for our sins and rose again—for his sake, sins forgiven, peace with God, eternal life.

Yet, is this all there is? Do other religions, spiritualities, beliefs, pieties, churches, sects offer more, add something? Should the gospel be “updated,” made more palatable to a wider range of people, a bit more cosmopolitan, inclusive?

A quest so modern, but ancient too. Certain teachers, trouble makers, showed up in the churches of Galatia founded by St. Paul. They pressed to accommodate within the gospel of Jesus and his righteousness, a few strains of man’s good works; particularly, circumcision in order to be saved (Gal 5:2; cf. Acts 15:1). They said this would please certain Jews in the congregations.

The apostle was unpleasantly surprised. He was livid! So soon they forsook his painstaking teaching (Gal 1:6a)—the gospel altered, tweaked, and changed. Could such a gospel any longer be the gospel of Christ? Like inclusivism saturating current culture, false teachers had gotten to the Galatians with an accommodational gospel (Gal 1:7b; cf. 5:7–8, 10).

Shall we have the gospel as it is, or a revised gospel to please many?

Other Gospels
Should not the gospel be more relational? Some say, our religion is sensible only with other religions (unitive pluralism). “All revelation has its origin, or at least part of its origin, in the individual and collective consciousness” (Jung). It’s about the experience of God speaking within—essentially the same within for all human beings. A shared belief among psychologists and psychiatrists—all the world religions are offspring of a common parent: the human psyche (Nitter). Have we grown comfortable with other gospels?

If other “gospels” are about us, what we do counts. Surely God is pleased. Really? Lou Holtz, former Notre Dame football coach, does a TV ad, calling backsliding Roman Catholics to church again. Appeal? A mixed gospel—the Virgin Mother, Jesus, Eucharist are there, but more, a bit of prayer, some good works added move you to heaven. And, another gospel, the notion that purity of life and rectitude of conduct is necessary to gain admission to the Celestial Lodge above. Symbol? The Lambskin reminds that purity of life and conduct gain approval of the Grand Architect of the Universe, and one enters heaven (freemasonry).

The Gospel
Not man’s gospel, but the gospel of Jesus is for us, a proposition that Paul would defend to the death—and he, an apostle not from man nor through man (Gal 1:1–2). This gospel—exclusively of Jesus who gave himself for the sake of our sins to deliver us from this present evil age, according to the will of God our Father (Gal 1:4)—came not by man, or teaching of man, but revealed by Jesus Christ (Gal 1:12). A gospel of righteousness, not in us or by us, but in Jesus Christ, is ours by faith (Gal 3:11–12, 22; Rom 3:21–22). The true gospel—no human input, no supplements, no alteration. Without modification or accommodation, this gospel and the apostle who brought it are through Jesus Christ and God the Father, who raised Jesus from the dead (Gal 1:1; cf. 11).

Who dares to pose another gospel, an altered gospel? What are we doing? Pleasing God or man? (cf. Gal 1:10a). Surely, man! Then we are no longer servants of Christ (Gal 1:10). Listen! The gospel of salvation by grace alone through Jesus Christ, if changed, is a perverted false gospel. Espouse an altered accommodating gospel, and you are severed from Christ altogether! (Gal 5:4). Either the law and righteousness by works of the law abide, and Christ perishes; or Christ and his righteousness must abide, and the law perishes (Luther). Away with unitive pluralism, inclusivism, and moralism! Affirm anew the one and only gospel—liberation by Jesus from the curse of the law (Gal 3:10–13; 4:5), forgiveness of sins by Jesus (1 Pt 2:24), justification by grace alone, i.e., as promise received, and believed by faith in Jesus apart from works of the law (Gal 3:11).

Conclusion
Before the interlopers troubled the Galatians, they would rather suffer mutilation—have their eyes plucked out—than yearn for other gospels (Gal 4:15). Let it be so with us. If hearing the gospel again and then again is a Lutheran thing, it is good to be a Lutheran Christian. All glory to God! (Gal 1:5).

David Schmitt discusses his devotional book, Man of God: Strong to Serve, with Jeff Kloha.

Response to the “Specific Ministry Pastor Task Force Report”

Prepared by faculty members of Concordia Seminary

at the request of President Dale Meyer, May 2013

The faculty of Concordia Seminary read with great interest the SMP Task Force recommendations which were released to Synod in March of 2013. We know that we share with our brothers on the Task Force an earnest desire that congregations be shepherded by pastors who are committed to making disciples of our Lord Jesus Christ, are prepared to preach and teach God’s word in light of our Lutheran Confessions, and pursue excellence in all they do. We know that we share the desire that any man called into service in The Lutheran Church—Missouri Synod (LCMS) be adequately prepared to begin his ministry; have the ongoing support of wise, more experienced brother cler­gy; and have received a proper call. We do not know, however, if we are in complete agreement with the theological foundations that underlie the Task Force’s recommendations. We seek above all to clarify the theological assumptions which the Task Force brought to their work. After prayer­ful consideration of how to respond most helpfully and collegially, we have put our thoughts in writing so that we all might, as brothers in service to the Gospel, come to clarity and consensus.

We’ve organized our thoughts as follows:

- Background observations regarding theological education in the 21st century (page 1)

- A brief overview of how we understand the fundamental theological basis that should guide decisions about pastoral training and formation

o As laid out in the New Testament (pages 2-3)

o As taught in the Reformation (pages 4-7)

o As put into practice throughout the history of the LCMS (pages 7-8)

- Finally, based on these theological fundamentals, a point-by-point response to the SMP Task Force Report proposals (pages 8-11).

Background Observations

How does God make pastors for his church? The Lutheran church, reflecting Scriptural teaching, trusts that the Spirit, through his Word, calls men to preach the Good News that “in Christ God was reconciling the world to himself,” and has entrusted to them the “ministry of reconciliation” (2 Cor. 5:19). The Spirit has worked through his church in every generation to identify, equip, send (Rom. 10:14-17), and strengthen servants of the Gospel down to this very day.

The means by which men are identified, trained, examined, and called into the preaching office has always reflected both the Christ-centered message which it proclaims and the innumerable contexts in which the church carried out the Lord’s work. Again in our day the context for life as church is rapidly changing due to globalization, changing economic forces, technology, shift­ing societal values, and a younger generation that is growing up without any connection to the church. In this rapidly changing context, the Lutheran church has sought not just to maintain, but even more to strengthen and enhance the training of pastors for service in this challenging age. The historic M.Div. and Alternate Route programs should be continuously updated and strength­ened, and both seminaries have a regular curriculum review process.

But these programs, as effective as they have been and will continue to be, were seen by the LCMS as not taking full advantage of the opportunities of the 21st century for the training of pastors. Concordia Seminary is rightfully proud of its residential M.Div. program and remains committed to its success as the primary means of pastoral training and formation in the Missou­ri Synod, both now and into the future. The Specific Ministry Pastor (SMP) seminary-training program, thoughtfully crafted over several years and then reviewed and approved by the convention of the LCMS in 2007, is one effort to meet the challenge of raising up faithful workers for Christ’s harvest fields in this generation. The 2013 convention will be asked to consider the program once again, on the basis of the “Specific Ministry Pastor Task Force.” The faculty of Concordia Seminary was heavily involved in the development of the program and has taught scores of students in the four years that the program has been in operation. We have monitored very closely the feedback from district presidents, congregations, pastors, students and faculty, and we have come to respect our students’ dedication to theological reflection and to the devel­opment of their pastoral skills. We have come to see the effectiveness with which SMP students continue to serve in the specific context from which they are sent. We are, frankly, delighted with the quality, maturity, teachability, skill, and service to God’s people that our SMP students demonstrate. Therefore, we read with great interest the Task Force recommendations. Unfortu­nately, we do not find ourselves in complete agreement with the theological foundations used in the Task Force recommendations, nor do we believe that the recommendations themselves will further the preaching of the Gospel in our generation.

The Training of Pastors: A New Testament Perspective

Scripture says a great deal about the ministry of the Word. What it does not do, however, is pre­scribe any single specific method of training men to teach and preach in that office.

The New Testament teaches a high regard for the pastoral office. It strongly emphasizes the need to teach and preach faithfully, because the preaching of Christ brings salvation: “How beautiful are the feet of those who preach Good News” (Is. 52:7; Rom. 10:15). Christians at Corinth, for example, were instructed to “be subject to” Stephanus, Fortunatus and Achaicus, three of the Apostle Paul’s co-workers, “and to every fellow worker and laborer” (1 Cor. 16:15-18). Such honor recognizes the Lord whose name those in the office proclaim.

The NT also provides very specific criteria regarding a man’s character, suitability and skills. Be­cause those who serve in the office of pastor are servants of the Christ whose name they preach, the New Testament writings list special qualifications that men must meet (1 Tim. 3:1-13; Tit. 1:5-9). Of particular note is the strong emphasis on the need to be a faithful teacher and preacher of the Word: “He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it” (Tit. 1:9).

Thirdly, Scripture is also very clear that the person of the pastor is not of consequence: “What then is Apollos? What is Paul? Servants through whom you believed, as the Lord assigned to each…neither he who plants nor he who waters is anything, but only God who gives the growth” (1 Cor. 3:5-7).

In this context, it is therefore perhaps surprising that the NT describes a variety of methods of formation and training. In some cases, the Apostle’s co-workers “appoint elders” (Tit. 1:5); in others, Timothy himself seems to have been simply chosen by Paul as a kind of apprentice (Acts 16:1), and eventually becomes a faithful and trusted colleague (e.g., 1 Cor. 4:17; Phil. 2:19, 22). His training seems to have been “on the job” as he worked with Paul. Paul (Saul) and Barnabas were apparently set apart for their work without any indication of specific preparation (Acts 13:1) except that he had been part of a delegation from Antioch that brought relief funds to the struggling church in Jerusalem (Acts 11:27-30; cf. Paul’s description of his life after conversion in Gal. 1:11-2:10). Clearly one should use the example of Paul with extreme caution (his conver­sion and ministry is unique, and he uses himself as a rhetorical example, not merely a historical one). The NT has several descriptions of both the work of the ministry of the Word and of how men are trained and placed into that work.

In summary, the New Testament focuses on the goal of the pastoral office: to preach Christ. It does not focus either on the person of the pastor himself, his aptitudes or on his training: “For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake… we have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us” (2 Cor. 4:5, 7). Needless to say, the church in every generation has sought to do the utmost to prepare men to faithfully teach and preach Christ. It has done so, reflecting the New Testament, in countless ways. The focus, however, was always to be on Christ and his Gos­pel, not the person of the pastor nor his accomplishments, titles, degrees, etc.

The Training of Pastors: A Reformation Perspective

Prior to the Reformation, this Christ-centered, Gospel-focused work of the church and her pas­tors became obscured. Although in many areas Luther agreed with what the medieval church taught regarding the Christian faith and Christian living, a number of differences emerge quickly in Luther’s writings. Among the most fundamental is his re-definition of what it means to be Christian, a believer in Christ, and with it, what it means to be the church and the role of the pastor within it.

Western Christianity in the Middle Ages defined the practice of Christianity largely in terms of the performance of ritual actions. Human creatures were viewed as far inferior to the unknow­able and distant Creator. The medieval church, then, saw as its main function the performance of “sacred” or religious activities which were deemed to bring favor from God. These religious activities were viewed as being more important than good works in the secular or “profane” realm of daily life in family and society. Popular piety revolved around, above all, attendance at the mass and around the performance of other liturgical and religious rituals. Church leadership defined being Christian in terms of faithfulness and obedience to the bishop of Rome, the region­al bishop, and the parish priest, a hierarchical definition of being Christian. Jan Hus was burned at the stake in 1415, among other reasons, for proposing that the church was composed of all the faithful elect, not primarily of the hierarchy.

Luther rejected the definition of being Christian in terms of the performance of liturgical rituals and obedience to the hierarchy. Instead, he understood the Holy Scriptures to be defining what it means to be a child of God within the framework of God’s sole initiative, coming to his human creatures, and doing so through his Word. God communicates his Word primarily in oral, written, and sacramental forms (what later sixteenth-century Lutherans summarized as “the means of grace”). Luther found in Scripture a view of God that had been lost: a God of conversation and community, who comes as the personal Creator, who brought all things into existence through his Word in Genesis 1. Ultimately, God came as the Word made flesh to deliver and re-create sinners into children of God.

Therefore, Luther placed the proclamation of the Word of God at the center of Christian liturgical worship and at the heart of the believer’s existence. “Since the preaching and teaching of God’s Word is the most important part of the divine service, we have arranged for sermons and lessons as follows: For the holy day or Sunday we retain the customary epistles and gospels and have three sermons.” Other sermons followed on certain days of the week in larger German towns (German Mass, 1526, Luther’s Works 53: 68). As Melanchthon wrote in the Apology of the Augsburg Confession, “…the chief worship of God is to preach the gospel” (Apology XV, 42).

Luther understood God’s Word as something more than simply descriptive of some distant real­ity, as some Christians believed in the sixteenth century. He was convinced by the Biblical way of speaking of the gospel that it was indeed God’s “power for salvation” (Rom. 1:16) and that the pronouncement and proclamation of the forgiveness of sins, life, and salvation, like God’s creative Word in Genesis 1, effected a new creation of the sinful human being into a child of God. It did so by creating trust and reliance in Jesus Christ as Savior as it bestowed the benefits of his death and resurrection (Rom. 4:25) upon God’s chosen people. God’s Word in all its oral, written, and sacra­mental forms is more than the performative speech of which modern linguists write; it is actually re-creating speech that kills sinners and makes them alive as new creatures in Christ.

For the purpose of regular public proclamation of his two-fold message—the expectations he has for human performance (his law) and his bestowal of this new identity and new life in Christ (gospel)—God has established the pastoral office. “To obtain such faith God instituted the office of preaching, giving the gospel and the sacraments. Through these, as through means, he gives the Holy Spirit who produces faith, where and when he wills, in those who hear the gospel. It teaches that we have a gracious God, not through our merit but through Christ’s merit, when we so be­lieve” (Augsburg Confession, German, V, 1-3). The pastoral office is not a means of grace; God’s Word in oral, written, and sacramental forms, constitutes the means of grace. The Holy Spirit uses the “office of preaching” as a tool for the public application of the Word to human beings.

In sixteenth-century Germany some reformers, chiefly Anabaptists, claimed the right to preach outside the normal establishment of order in the church. Luther and his colleagues labeled them “Winkelprediger,” those who sneak off into a corner to preach or teach God’s Word apart from the church’s placing them in office (Luther’s Works 40: 383-394). Therefore, Melanchthon insist­ed in article XIV of the Augsburg Confession: “Concerning church government it is taught that no one should publicly teach, preach, or administer the sacraments without a proper call.” The in­tention of this article was to establish the catholicity and legitimacy of the Wittenberg reform and particularly those priests who had supported it. Some of them were still among the vast majority of early sixteenth-century Germans who were illiterate; in 1530, when Melanchthon composed the Confession, almost all had been ordained by Roman Catholic bishops and nominated for office by local nobles or town councils. Ordination is not mentioned, probably because Melanch­thon wanted to avoid the sacramental implications associated with it, even if he could admit, by changing the definition of “sacrament,” that Lutherans approved ordination as they understood it (Apology XIII). “Properly called” (in Latin, rite vocatus; in German ordentlichen Beruf) meant, in 1530, “decently and in order” according to the expectations of the Roman Catholic party with­in the German Empire.

The procedure for training pastors in the Reformation era varied slightly from place to place, however, several key steps were consistently practiced among Lutherans. One example of this process is the order established for the churches of Electoral Saxony. In May 1535, Elector Johann Friedrich, after consultation with the Wittenberg theologians, issued a new regulation regarding the ordination of pastors. Men seeking to be placed in the Office of the Holy Ministry would come first to Wittenberg, study at the University and be examined by the theologians. After successful examination, the candidates would be ordained at St. Mary’s, the parish church in Wittenberg, and sent out to the churches to which they were called. This practice, which was new for Electoral Saxony, was in response to the great lack of pastors who were put into of­fice by bishops. The training and calling of pastors now involved the theological faculty of the University as well as congregations and superintendents. The calling of pastors was now to be preceded by ordination by the Wittenberg theologians (of which the examination was a part), and this ordination would stand in place of the episcopal ordination of a priest.

In 1535, Luther himself preached at the ordination of a man in Wittenberg. He later reported to the superintendent of the event, reporting that the man was being sent to the congregation which had called him as its pastor. Luther noted that the faculty had examined him and he was public­ly ordained in the presence of the fellow pastors in Wittenberg, according to the mandate of the Elector. He pointed out that Bugenhagen was still of the opinion that a candidate ought to be ordained in the congregation in which he would be serving, but Luther added, “This will be done in the end when such new practice and ordination have put down deeper roots, and the regular practice will have been made more consistent. We commend [the ordinand] to you, that he is fit. And at the same time pray on our behalf, just as we pray on yours.” (From D. Martin Luthers Werke. Kritische Gesamtausgabe. Schriften. 68 vols. Edited by J. F. K. Knaake, et al. Weimar: Hermann Böhlaus Nachfolger, 1883–1999, Briefwechsel 7: 302–303). What stands out in this process are the basic stages in the preparation of a pastor: training in theology, examination, or­dination, call, and sending. The order of these steps may have changed slightly over time, but the essentials have remained.

Some falsely attempt to play off Luther’s revolutionary concept of the priesthood of all the baptized against his concept of the pastoral office. To do so is to profoundly misunderstand Lu­ther’s way of thinking. Luther taught from early in his career as reformer that all the baptized are priests before God. That means that they may go directly to God in their prayers without human mediation, and it means that they are called by God to bring his Word to others (his sermons made that clear frequently, see, for example, Luther’s Works 30: 11, 64-65; “Luther’s Church Postil, Sermon on Matthew 9:1-8,” 1526, Sermons of Martin Luther, ed. John Nicholas Lenker 5 [1905; Grand Rapids: Baker, 1983], 209; “Sermons on Matthew 18-24,” 1539-1540, D. Martin Luthers Werke [Weimar: Böhlau, 1883- 1993] 47:297,36-298,14). At the same time he always in­sisted that God has established the pastoral office and that it is a mark of a Christian congregation (On the Councils and the Church, 1539, Luther’s Works 41: 154). Some have suggested that Luther abandoned his insistence on the priesthood of all the baptized later in his career, but he did not. The balance of emphasis shifted from time to time in the amount of space and time he dedicat­ed to discussing universal priesthood and pastoral office, but both are an integral part of his under­standing of the church and the life of the congregation from the early 1520s to his death in 1546.

The Training of Pastors in the History of the LCMS

The Missouri Synod has always had more than one pastoral training program. For much of its history, Concordia Seminary in St. Louis was normally regarded as the “Theoretical” Seminary, because its intensive curriculum stressed academic and positive (or propositional) theology. For example, it placed greater emphasis on the instruction of systematic and exegetical theology (using the biblical languages), even while other courses were taught in homiletics, catechetics, hermeneutics, and church history. Students were required to have a solid preparatory training before entering the Seminary. At the same time the first Fort Wayne (later Springfield) Seminary was referred to as the “Practical” Seminary since its key areas of instruction were in homiletics, catechetics, and other practical-theological disciplines. The prerequisites to admittance in the Fort Wayne school were not as stringent as those of St. Louis. During the early decades of the Synod’s history, the Fort Wayne school had a larger number of students.

The system in the Missouri Synod, based on a German model, was a college preparatory program for students for Seminary and teacher-training institutions (called the “Gymnasium” in German). It likely included some higher-level elementary education as well as a high school education and a college preparatory program for students. The pre-seminary curriculum was strong in biblical study, as well as in the areas of languages (Hebrew, Greek, Latin, German and English) and the humanities (e.g., history, literature, mathematics and geography).

While Seminary training was always academic, it was also conducted in connection to local con­gregations. The Resident Field Education program has long been an indispensable and valuable part of Seminary training, allowing residential students to gain experience in local congregations, missions, and institutional settings. However, “residential education” was usually not solely residential. This is true even at the beginning of the last century. Due to the great need for pastors and the requests for men to be sent out to congregations or into the mission areas, many students interrupted their studies to serve in the field. Some graduated early, while others returned at a later time to complete their studies. Frequently, students were requested to help with preaching and teaching in congregations for an interim of several months. Over time the program of a year-long vicarage was developed, both to meet the needs of congregations on a short-term basis, and to help students gain practical experience. This demonstrates the responsiveness of the seminaries to use different programs of training to meet the variety of needs in the congregations.

That same responsiveness drives many of the programs Concordia Seminary offers in the pres­ent day. The Missouri Synod has long authorized and directed the Seminary to offer a variety of alternative routes to pastoral ministry. From the correspondence school programs of years past, to the more recent DELTO (Distance Education Leading to Ordination) program, to EIIT (Ethnic Immigrant Institute of Theology), to the Seminary’s Center for Hispanic Studies, to SMP, and more. Concordia Seminary has sought to provide excellence in pastoral training and to serve the Missouri Synod by helping to provide pastors for the church. Although curricula and programs have changed over the years, the core content of theological training has not changed. Above all, neither has the need for well-trained pastors to serve the church.

We should also note that the so-called “Licensed Deacon” program, approved by the 1989 LCMS convention, is not a pastoral training program. Concordia Seminary has never been involved in that program, and we have strong theological concerns as to its assumptions and results. We hope that the SMP program can alleviate, if not remove, the perceived need for “Licensed Deacons.”

Responses to the SMP Task Force Proposals

This section is a point-by-point reaction to the proposals offered in the “SMP Task Force Report to the President,” pages 33-35. We offer these responses in the hope of clarifying the issues and working together to strengthen the training of men for service. The SMP report seems to assume its readers will hold certain theological views about the pastoral office that we find troubling. That said, our concerns are not with explicit theological statements, but implicit assumptions we suspect are taken for granted. In the interest of being able to have an open conversation, we’ve spelled these out below.

1. Retain the SMP Program

We are in agreement with this recommendation.

2. Narrow the Specificity of the SMP Program

While we agree that there is “breadth, rigor, and depth” to the M.Div program, we disagree with the presumption that the SMP program as developed by Concordia Seminary is not capable of sufficient “breadth, rigor, and depth” to prepare men for faithful pastoral service. Indeed, Con­cordia Seminary’s SMP program is likely more rigorous than some previous training programs in the LCMS. There is a tremendous amount of rigorous assessment on a weekly basis in the cours­es by seminary faculty, so much so that we count SMP courses as a heavier faculty workload than residential courses. Furthermore, the attrition rate for the M.Div. and the SMP is virtually identical: around 19% of Concordia Seminary students who begin each program fail to complete their program. Notably, however, there is a striking difference in the reasons for leaving seminary training. Of the M.Div. students who leave, most do so because of vocational questions and dis­cernment concerns. Clearly, a good number of our M.Div. students enroll in Concordia Seminary as part of a process of deciding whether the vocation of the ordained ministry is the godly place for them. In contrast, of the SMP students who leave, the majority are for family or personal reasons that prevent their full attention to their studies and congregational work. Discernment of vocation has generally already been made in the context of being raised up from their congrega­tions before they begin their training.

Furthermore, there is no biblical or theological justification for the recommendation to “limit” this program to “small congregations who are not able to support a full-time pastor and for ethnic ministries.” For example, why would smaller congregations need a pastor with “lesser training” than a congregation with several pastors on staff? Such recommendations show a concern that does not reflect the central concern of the New Testament and the Reformation: faithful teaching and preaching of the Word. Rather, there seems to be a concern for finding one single way of delivering theological education, as if the mode of education itself was most important and not the faithfully proclaimed Word.

3. Conduct a Study of the Alternate Routes to Pastoral Ministry

This recommendation is not necessary. In fact, Concordia Seminary undertakes a regular re­view of all its programs. The report itself does not indicate any confusion regarding the different education programs. Each meets a specific need, and by eliminating programs that meet specific situations, reducing the number of programs will result in men who are less prepared for service for those situations.

4. Add Greek to the Curriculum

We continue to advocate without reservation the need for formal training in biblical languages as the basis of exegesis which leads to faithful teaching and preaching of the Word. The M.Div. program has and will continue to have this requirement. While a lack of the biblical languages is not ideal, we do not believe that it is necessary to require a Greek course for all pastors, includ­ing graduates of the SMP program. Under supervision and with an awareness of the limitations of reading the Bible in translation, pastors certified through the SMP program are fully capable of preaching Lutheran sermons and teaching Lutheran doctrine. The program is designed to help students preach such sermons using resources based on the original languages.

Concordia Seminary works actively on many fronts to provide resource for all pastors that are based on the original languages: Hebrew, Greek, and Aramaic. For instance, we will continue to make exegetical and homiletical resources (Homiletical Helps, Lectionary at Lunch, Preacher’s Studio, etc.) available to all our pastors so that they may have access to careful careful exegesis on the basis of the original languages. We have also included formal instruction in Greek in the “continuation path” for SMP students who wish to move on to the “general” certification and become eligible for calls to other contexts.

5. Maintain a Level of Enrollment that Protects Residential Seminary Formation

We do not see a need for this proposal. The goal of any program for training pastors is faithful teaching and preaching of the Word as understood through the Lutheran Confessions. This, as the recommendation acknowledges, “takes a long time, a lifetime; it takes a village and more.” The SMP training takes place explicitly in a mentor relationship, ideally with the support and encouragement of brother pastors in the local circuit, so that a lifelong habitus of collegiality and continuing education is developed. Furthermore, the Concordia Seminary SMP program does have twice-yearly, week-long, intensive sessions on campus. During these periods especially critical topics are taught, such as the theology and practice of the Lord’s Supper. The students attend chapel and interact with the faculty and other students both formally and informally. Fur­thermore, nearly half of the Concordia Seminary SMP students return to campus for two-week intensive courses, and we are looking to expand this method of course delivery into the January short term. The recommendation seems to assume an either-or, “all or nothing” divide between residential and distance learning that is simply not accurate. Additionally we have no statistical or anecdotal evidence that indicates that the SMP adversely affects residential enrollment. Concordia Semi­nary consistently researches this question and finds that virtually all SMP students could not or would not enroll in residential seminary formation.

6. Continue to Provide Appropriate Paths to Certification as a General Pastor

We agree with this proposal, and Concordia Seminary will have a program for formal continua­tion in place in 2013.

7. Conduct a Feasibility Study for an Ordained Diaconate

The relationship between this recommendation and the rest of the document is unclear; nothing in the preceding pages suggests this novel and un-Lutheran approach. It is here that the biblical and theological weakness of the recommendations is most evident. As was laid out above, the of­fice of pastor is Word-based, not ritual-based. To distinguish one pastor from another on the basis of education, so that the non-M.Div. pastor cannot “consecrate the elements” makes an unaccept­able distinction between the means of grace, as if consecrating the elements is the chief task of the pastoral office. This has never been the Lutheran position. Furthermore, the Lutheran Con­fessions do not regard “ordination” as that which qualifies one for the office; rather, it is that the candidate be “rightly called,” of which ordination may be viewed as a recognition by the wider church of this man’s training and call. However, by no means is ordination a necessary element.

We are also concerned in the apparent dichotomy in this proposal between the act of the conse­cration of the Lord’s Supper and the preaching of the Word. To regard the act of the consecra­tion of the elements of the Lord’s Supper to be the chief function of the pastoral office seems to indicate a shift toward clericalism. This same tendency is to be seen in the nomenclature and function of an “Ordained Deacon,” which is drawn from the Roman Catholic tradition but has never been viewed as helpful in the Lutheran tradition.

Recommendation

The faculty of Concordia Seminary recommends that the SMP program be continued, within the parameters passed by the 2007 convention of the LCMS. We see no theological or practical rea­son to “limit” or “curtail” the program, and we are concerned that biblical and Lutheran under­standings of the ministry are not always clearly driving the expressed concerns in the report. The faculty of Concordia Seminary remains committed to the highest standards of education for all its programs, and remains committed to serving the church as it seeks to prepare men for faithful service to Christ and his church to fulfill the work to which Christ has called it. We will continue to review, revise, and strengthen the M.Div., SMP, and all our programs, seeking input from the larger church as together we “work the works of him who sent me while it is day; night is com­ing, when no one can work” (John 9:4).

Acts chapter two presents us with the contrast between our own self-righteousness and the righteousness of Christ. It shows clearly our need to repent and the Savior who still lives as King to forgive the wrong we have done to him and the sin we have laid upon him at the cross. Jesus would have us in his kingdom, and through his love invites even rebellious and wicked servants to repent and follow him. Furthermore, it shows that ordinary people like Peter, can through the power of that forgiveness, become bold to witness to the death and resurrection of their Lord and Savior. Therefore, we too are emboldened by that witness and the Holy Spirit and one baptism we still share with them. As an aside, it is a good text to show how important the Old Testament was to early Christians and how it should be important to us as well.

Preceding context: One should consider the change in attitude of the Apostles when preaching this text. They have gone from hiding out, to preaching boldly in the name of Jesus. Pentecost has clearly had an effect on them.

Old Testament references: Prominent Old Testament references are an important feature both of the text and the section left out. Here we find a famous passage from Joel 2, as well as two Psalms—16 and 110. The Joel passage is essential to understanding the first portion of the periscope as presented, and so this reader does not understand its obviously intentional omission.

Flow of thought: Leaving in the omitted portions, this text makes more sense. First, it is essential for the structure of the latter material that Peter is preaching to the residents of Jerusalem. Given this fact, the text breaks down into three sections: First, the signs, wonders and miracles of Jesus, as well as the darkness surrounding his death, are fulfilled through the life, work and death of Jesus. Second, the resurrection of Jesus is the fulfillment of the promises to David’s throne, for a king that will reign forever. Jesus is stronger than death, therefore the kingship of Jesus is stronger than the kingship of David, who is dead and whose grave was apparent. Third, the people have killed, but God has raised from the dead their King and Messiah. Peter breaks up his sermon with two uses of “fellow Israelites,” indicating both the Jews of Jerusalem and the Gentiles who lived there, and apparently his words had an effect, for the people were cut to the heart and responded, “Brothers, what shall we do?” Clearly there is a division into sections here and the structure of what was said highlights the Messiah yet reigns and rules following his glorious resurrection from the dead.

Preaching the law from this text: We must understand that living post-Pentecost and having grown up as Christians, we often behave as though we would not have acted in the same manner as these people did regarding the Messiah. Many in the crowd Peter was preaching to were not present for, nor directly responsible for the death of Christ, and yet their response, in many cases, is one of faith. They knew that their sins were responsible for the death of the Savior, Jesus Christ, and we need to know that we too are responsible, both due to our actions and our attitudes. Our sin is one of unbelief, not believing that we have sinned against the Messiah by our wicked actions and nature. Furthermore we often do not believe that he has forgiven us these sins and we do not live to spread the wonder of this forgiveness to others.

Preaching the gospel from this text: The good news here is that the kingdom is restored because the King himself is risen. Therefore, all who have faith in Jesus, do not need to fear his reign, but can rejoice in the victory over sin, death, and the grave. “If we confess our sins, he is faithful and just and will forgive our sins, and cleanse us from all unrighteousness” (1 Jn 1:9). When we have faith in Christ, we can stand with Peter as “fellow Israelites.” Here reference should be made to the teaching of Paul about who the true Israel is (see Romans chapters 9–11), namely all who have the faith of Abraham in the Messiah. Peter was bold because he really did believe in the resurrection. He knew that although he had betrayed Jesus, his sins were forgiven and his standing before God restored. Peter invites all the betrayers of Jesus to repent, be forgiven, and live in the hope of eternal life with him. Peter does not leave the crowd in its guilt and sin, but provides them the same means of escape Christ has provided for him.

Two kinds of righteousness: God’s righteous forgiveness is found here in the work of Pentecost as well as in the great power of the resurrection of the dead. Because Jesus is risen, Peter knows Christ’s forgiveness and is emboldened to do the good work of preaching the judgment and mercy of God to the crowd. Because he has received and known the righteousness of Christ, he relieves those who repent and believe in the crowd by offering them forgiveness and a new start in baptism and the Holy Spirit.

These words in Acts 2 show both the power of the preaching of Peter on sin and the gracious Lord of the kingdom, and also the response of the crowd to this gospel of the merciful King, who because he is risen from the dead, can forgive the sins of those who have previously killed him. Death has no power over him, for he is risen and reigns with the Father, and has sent the Holy Spirit to be with us and lead us into all truth.

Calls Arranged Alphabetically by Students’ Last Names 2013

Ahlersmeyer, Benjamin: Peace Lutheran Church, Lombard, Illinois, Northern Illinois District

Anderson, Luke: St. Matthew Lutheran Church, Lee’s Summit, Missouri, Missouri District

Andrews, Steven: St. John’s Lutheran Church, Stewartville, Minnesota, Minnesota South District

Barone, Timothy: Calvary Lutheran Church, Thunder Bay, Ontario, Canada, Lutheran Church–Canada

Bobby, Jacob: First Trinity Lutheran Church, Bloomfield, Nebraska, Nebraska District

Boerst, Aaron: Peace Lutheran Church, New Berlin, Wisconsin, English District

Carnahan, Benjamin: University Lutheran Church, La Jolla, California, Pacific Southwest District

Chittick, Aaron: St. Paul Lutheran Church, Coldwater, Michigan, Michigan District

Crawford, Jonathan: St. Paul Evangelical Lutheran Church, Dubuque, Iowa, Iowa District East

Dandy, Jacob: Zion of Crown Lutheran Church, St. Francis, Minnesota, Minnesota North District

Delin, Benjamin: St. Paul Lutheran Church, Durango, Colorado, Rocky Mountain District

Douthwaite, Adam: Our Redeemer Lutheran Church, Dallas, Texas, Texas District

Dressler, Martin: Christ Lutheran Church, Milford, Michigan, Michigan District

Ekong, Eric: Trinity Lutheran Church, Jackson, Michigan, Michigan District

Elfe, Chad: New Beginnings Lutheran Church, Pacific, Missouri, Missouri District

Engle, Tristan: Trinity Lutheran Church, Park Hills, Missouri, Missouri District

Erdman, Michael: Immanuel Lutheran Church, Madison, Wisconsin, South Wisconsin District

Fieberkorn, Michael: St. James Evangelical Lutheran Church, Quincy, Illinois, Central Illinois District

Frazee, Joshua: Immanuel (Augsburg) Lutheran Church, Shobonier, Illinois, Central Illinois District

Graves, David: St. Paul Evangelical Lutheran Church, Wartburg, Tennessee, Mid-South District

Greig, Nycholas: Trinity Evangelical Lutheran Church, Henrico, Virginia, Southeastern District

Gronewold, Geoffrey: Zion Lutheran Church, Alexandria, Minnesota, Minnesota North District

Grosskopf, Sol: CALL PENDING

Gruenwald, David: St. Paul’s Evangelical Lutheran Church, Albany, New York, Atlantic District

Grulke, Carl: Christ Lutheran Church, Lincoln, Nebraska, Nebraska District

Gumz, Patrick: Grace Lutheran Church/Immanuel Lutheran Church, Ulysses/Lakin, Kansas, Kansas District

Hannemann, Justin: CALL PENDING

Hartwig, Brett: Trinity Lutheran Church, Sabin, Minnesota, Minnesota North District

Heiden, Michael: Immanuel Lutheran Church, Macomb, Michigan, Michigan District

Hendricks, Dwayne: Nazareth Evangelical Lutheran Church, Buffalo, New York, English District

Hochgrebe, Ryan: Mount Olive Lutheran Church, Folsom, California, California-Nevada-Hawaii District

Holt, James: Christ Lutheran Church, Phoenix, Arizona, English District

Hopkins, Theodore: CALL PENDING

Hulvey, Kirk: Lutheran Church of the Cross, Kent, Washington, Northwest District

Kear, Dustin: St. Paul Lutheran Church, Harlingen, Texas, Texas District

Kohn, Elden: Zion Evangelical of the Unaltered Augsburg Confession Lutheran Church, Macon, Missouri, Missouri District

Krause, Matthew: Faith Lutheran Church, Adel, Iowa, Iowa District West

Lane, Matthew: Peace Lutheran Church, Faribault, Minnesota, Minnesota South District

Larson, Mark: Holy Cross Lutheran Church for the Deaf, St. Louis, Missouri, Missouri District

Madson, Mark: Trinity Lutheran Church, Port Huron, Michigan, Michigan District

Maleug-Lattimore, Warren: St. Paul’s Evangelical Lutheran Church, New Orleans, Louisiana, Southern District

Mau, Matthew: St. John Evangelical Lutheran Church, Waco, Nebraska, Nebraska District

McCoy, Shane: Christ Lutheran Church, Albertville, Alabama, Southern District

Mehl, Silas: St. John Lutheran Church/Zion Evangelical Lutheran Church, Montrose/Canistota, South Dakota, South Dakota District

Meyer, Aaron: Shepherd of the Hills Lutheran Church, Pewaukee, Wisconsin, South Wisconsin District

Meyer, Matthew: Beautiful Savior Lutheran Church, Callaway, Minnesota, Minnesota North District

Miller, Micah: Prince of Peace Lutheran Church, Carrollton, Texas, Texas District

Miller, Stephen: Lutheran Church of St. Andrew, Silver Spring, Maryland, Southeastern District

Misch, Jonathan “Zach”: Beautiful Savior Lutheran Church, Tempe, Arizona, Pacific Southwest District

Pahl, Justin: CALL PENDING

Perkins, Benjamin: Trinity Evangelical Lutheran Church, Mountain Lake, Minnesota, Minnesota South District

Polzin, Lewis: Trinity Evangelical Lutheran Church, Bemidji, Minnesota, Minnesota North District

Poppen, Tyler: Our Savior Lutheran Church/St. John Lutheran Church, Aberdeen/Columbia, South Dakota, South Dakota District

Rall, Bart: Bethlehem Evangelical Lutheran Church, Monterey, California, California-Nevada-Hawaii District

Ray, Adam: Saint John’s Lutheran Church, Decatur, Illinois, Central Illinois District

Reber, David: Grace Lutheran Church/Our Savior Lutheran Church, Hobbs/Lovington, New Mexico, Rocky Mountain District

Scheil, Joshua: Hope Evangelical Lutheran Church, Twin Lakes, Wisconsin, South Wisconsin District

Schrank, Benjamin: Concordia Lutheran Church, San Antonio, Texas, Texas District

Schultz, John W.: St. Paul Lutheran Church, Granite Falls, Minnesota, Minnesota North District

Sellers, Justin “Clayton”: Faith Lutheran Church, Collierville, Tennessee, Mid-South District

Signore, Joseph: St. Paul Lutheran Church, Pomona, California, Pacific Southwest District

Staneck, Matthew: True Light Lutheran Church, New York, New York, Atlantic District

Stefanic, James “JJ”: Good Shepherd Lutheran Church, Marshall, Minnesota, Minnesota South District

Stohlmann, Philip “PJ”: Mount Moriah Lutheran Church, Byron, Minnesota, Minnesota South District

Strussenberg, David: Grace – Toledo Bend Lutheran Church, Many, Louisiana, Southern District

Swan, Jason: Lutheran Church of the Atonement, Burien, Washington, Northwest District

Traxel, Joshua: Our Savior Lutheran Church, Springfield, Illinois, Central Illinois District

Vanderhyde, David: University Hills Lutheran Church, Denver, Colorado, Rocky Mountain District

Vossler, Christopher: Trinity Lutheran Church, McFarland, Kansas, Kansas District

Wait, Matthew: Messiah Lutheran Church, Lakeville, Minnesota, Minnesota South District

Walker, Andrew: St. Peters Evangelical Lutheran Church, La Grange, Missouri, Missouri District

Weber, Christopher: Redeemer Lutheran Church, Fredericksburg, Virginia, Southeastern District

Wehmas, Neil: Zion Lutheran Church/St. Peter Lutheran Church/St. John Lutheran Church, Ocheyedan/Ocheyedan/May City, Iowa, Iowa District West

Alternate Route

Hanchett, Mark: St. John Evangelical Lutheran Church, Akron, Ohio, Ohio District

Haugen, Daniel: Redeemer Lutheran Church, Bellingham, Washington, Northwest District

Heermann, William: Trinity Lutheran Church, Amherst, Nebraska, Nebraska District

Hooper, William: Bethlehem Lutheran Church, Standish, Michigan, Michigan District

Schockman, Gary: Christ Evangelical Lutheran Church, Clinton, Wisconsin, South Wisconsin District

Vogeli, Mitchell: Nativity Lutheran Church, Saint Charles, Michigan, Michigan District

Center for Hispanic Studies (CHS)

Aguilar, Juan: Cristo Cordero de Dios Iglesia Ev. Luterana, Grand Island, Nebraska, Nebraska District

Cross Cultural Ministry Center (CMC)

Barklage, Rick: CALL PENDING

Hues, Daniel: CALL PENDING

Kim, Seung: True Love Lutheran Church, Fullerton, California, Pacific Southwest District

Ethnic Immigrant Institute of Theology (EIIT)

Mezilus, Andre: Amigos en Cristo, Inc., Immokalee, Florida, Florida-Georgia District

Deaconess Assignments

Douthwaite, Sarah: ASSIGNMENT PENDING

Prothro, Ashley: ASSIGNMENT PENDING

White, Sylvia: Messiah Lutheran Church, St. Louis, Missouri, Missouri District

Center for Hispanic Studies Deaconess

Guerra, Noemi: ASSIGNMENT PENDING

Calls Arranged Alphabetically by LCMS Districts 2013

Atlantic District

Gruenwald, David: St. Paul’s Evangelical Lutheran Church, Albany, New York

Staneck, Matthew: True Light Lutheran Church, New York, New York

California-Nevada-Hawaii District

Hochgrebe, Ryan: Mount Olive Lutheran Church, Folsom, California

Rall, Bart: Bethlehem Evangelical Lutheran Church, Monterey, California

Central Illinois District

Fieberkorn, Michael: St. James Evangelical Lutheran Church, Quincy, Illinois

Frazee, Joshua: Immanuel (Augsburg) Lutheran Church, Shobonier, Illinois

Ray, Adam: Saint John’s Lutheran Church, Decatur, Illinois

Traxel, Joshua: Our Savior Lutheran Church, Springfield, Illinois

English District

Boerst, Aaron: Peace Lutheran Church, New Berlin, Wisconsin

Hendricks, Dwayne: Nazareth Evangelical Lutheran Church, Buffalo, New York

Holt, James: Christ Lutheran Church, Phoenix, Arizona

Florida-Georgia District

Mezilus, Andre (EIIT): Amigos en Cristo, Inc., Immokalee, Florida

Iowa District East

Crawford, Jonathan: St. Paul Evangelical Lutheran Church, Dubuque, Iowa

Iowa District West

Krause, Matthew: Faith Lutheran Church, Adel, Iowa

Wehmas, Neil: Zion Lutheran Church/St. Peter Lutheran Church/St. John Lutheran Church, Ocheyedan/Ocheyedan/May City, Iowa

Kansas District

Gumz, Patrick: Grace Lutheran Church/Immanuel Lutheran Church, Ulysses/Lakin, Kansas

Vossler, Christopher: Trinity Lutheran Church, McFarland, Kansas

Michigan District

Chittick, Aaron: St. Paul Lutheran Church, Coldwater, Michigan

Dressler, Martin: Christ Lutheran Church, Milford, Michigan

Ekong, Eric: Trinity Lutheran Church, Jackson, Michigan

Heiden, Michael: Immanuel Lutheran Church, Macomb, Michigan

Hooper, William: Bethlehem Lutheran Church, Standish, Michigan

Madson, Mark: Trinity Lutheran Church, Port Huron, Michigan

Vogeli, Mitchell: Nativity Lutheran Church, Saint Charles, Michigan

Mid-South District

Graves, David: St. Paul Evangelical Lutheran Church, Wartburg, Tennessee

Sellers, Justin “Clayton”: Faith Lutheran Church, Collierville, Tennessee

Minnesota North District

Dandy, Jacob: Zion of Crown Lutheran Church, St. Francis, Minnesota

Gronewold, Geoffrey: Zion Lutheran Church, Alexandria, Minnesota

Hartwig, Brett: Trinity Lutheran Church, Sabin, Minnesota

Meyer, Matthew: Beautiful Savior Lutheran Church, Callaway, Minnesota

Polzin, Lewis: Trinity Evangelical Lutheran Church, Bemidji, Minnesota

Schultz, John W.: St. Paul Lutheran Church, Granite Falls, Minnesota

Minnesota South District

Andrews, Steven: St. John’s Lutheran Church, Stewartville, Minnesota

Lane, Matthew: Peace Lutheran Church, Faribault, Minnesota

Perkins, Benjamin: Trinity Evangelical Lutheran Church, Mountain Lake, Minnesota

Stefanic, James “JJ”: Good Shepherd Lutheran Church, Marshall, Minnesota

Stohlmann, Philip “PJ”: Mount Moriah Lutheran Church, Byron, Minnesota

Wait, Matthew: Messiah Lutheran Church, Lakeville, Minnesota

Missouri District

Anderson, Luke: St. Matthew Lutheran Church, Lee’s Summit, Missouri

Elfe, Chad: New Beginnings Lutheran Church, Pacific, Missouri

Engle, Tristan: Trinity Lutheran Church, Park Hills, Missouri

Kohn, Elden: Zion Evangelical of the Unaltered Augsburg Confession Lutheran Church, Macon, Missouri

Larson, Mark: Holy Cross Lutheran Church for the Deaf, St. Louis, Missouri

Walker, Andrew: St. Peters Evangelical Lutheran Church, La Grange, Missouri

Nebraska District

Aguilar, Juan (CHS): Cristo Cordero de Dios Iglesia Ev. Luterana, Grand Island, Nebraska

Bobby, Jacob: First Trinity Lutheran Church, Bloomfield, Nebraska

Grulke, Carl: Christ Lutheran Church, Lincoln, Nebraska

Heermann, William: Trinity Lutheran Church, Amherst, Nebraska

Mau, Matthew: St. John Evangelical Lutheran Church, Waco, Nebraska

Northern Illinois District

Ahlersmeyer, Benjamin: Peace Lutheran Church, Lombard, Illinois

Northwest District

Haugen, Daniel: Redeemer Lutheran Church, Bellingham, Washington

Hulvey, Kirk: Lutheran Church of the Cross, Kent, Washington

Swan, Jason: Lutheran Church of the Atonement, Burien, Washington

Ohio District

Hanchett, Mark: St. John Evangelical Lutheran Church, Akron, Ohio

Pacific Southwest District

Carnahan, Benjamin: University Lutheran Church, La Jolla, California

Kim, Seung (CMC): True Love Lutheran Church, Fullerton, California

Misch, Jonathan “Zach”: Beautiful Savior Lutheran Church, Tempe, Arizona

Signore, Joseph: St. Paul Lutheran Church, Pomona, California

Rocky Mountain District

Delin, Benjamin: St. Paul Lutheran Church, Durango, Colorado

Reber, David: Grace Lutheran Church/Our Savior Lutheran Church, Hobbs/Lovington, New Mexico

Vanderhyde, David: University Hills Lutheran Church, Denver, Colorado

South Dakota District

Mehl, Silas: St. John Lutheran Church/Zion Evangelical Lutheran Church, Montrose/Canistota, South Dakota

Poppen, Tyler: Our Savior Lutheran Church/St. John Lutheran Church, Aberdeen/Columbia, South Dakota

South Wisconsin District

Erdman, Michael: Immanuel Lutheran Church, Madison, Wisconsin

Meyer, Aaron: Shepherd of the Hills Lutheran Church, Pewaukee, Wisconsin

Scheil, Joshua: Hope Evangelical Lutheran Church, Twin Lakes, Wisconsin

Schockman, Gary: Christ Evangelical Lutheran Church, Clinton, Wisconsin

Southeastern District

Greig, Nycholas: Trinity Evangelical Lutheran Church, Henrico, Virginia

Miller, Stephen: Lutheran Church of St. Andrew, Silver Spring, Maryland

Weber, Christopher: Redeemer Lutheran Church, Fredericksburg, Virginia

Southern District

Maleug-Lattimore, Warren: St. Paul’s Evangelical Lutheran Church, New Orleans, Louisiana

McCoy, Shane: Christ Lutheran Church, Albertville, Alabama

Strussenberg, David: Grace-Toledo Bend Lutheran Church, Many, Louisiana

Texas District

Douthwaite, Adam: Our Redeemer Lutheran Church, Dallas, Texas

Kear, Dustin: St. Paul Lutheran Church, Harlingen, Texas

Miller, Micah: Prince of Peace Lutheran Church, Carrollton, Texas

Schrank, Benjamin: Concordia Lutheran Church, San Antonio, Texas

Lutheran Church—Canada

Barone, Timothy: Calvary Lutheran Church, Thunder Bay, Ontario, Canada

Calls Pending

Barklage, Rick (CMC)

Grosskopf, Sol

Hannemann, Justin

Hopkins, Theodore

Hues, Daniel (CMC)

Pahl, Justin

Deaconess Assignments

Missouri District

White, Sylvia: Messiah Lutheran Church, St. Louis, Missouri

Assignments Pending

Douthwaite, Sarah

Guerra, Noemi (CHS)

Prothro, Ashley

Vicarages Arranged Alphabetically by Students’ Last Names 2013

Anderson, Timothy: Trinity Lutheran Church, Des Moines, Iowa, Iowa District West

Audette, Andrew: The Point Lutheran Church, Knoxville, Tennessee, Mid-South District

Bauer, Micah: Our Savior Lutheran Church, Carbondale, Illinois, Southern Illinois District

Bayless, Andrew: Woodbury Lutheran Church, Woodbury, Minnesota, Minnesota South District

Biernacki, Christopher: Concordia Lutheran Church, Conover, North Carolina, Southeastern District

Budenholzer, Mark: Ascension Lutheran Church, Wichita, Kansas, Kansas District

Carlone, Brandon: Faith Lutheran Church, Tullahoma, Tennessee, Mid-South District

Christensen, Eric: Immanuel Lutheran Church, Elmhurst, Illinois, Northern Illinois District

Clausen, Eric: St. Matthew Lutheran Church, Sonora, California, California-Nevada-Hawaii District

Dehne, John: St. Andrew Lutheran Church, Cape Girardeau, Missouri, Missouri District

Doublestein, Philip: Messiah Lutheran Church, Clio, Michigan, Michigan District

Duffy, Joshua: St. Paul Lutheran Church, Aurora, Illinois, Northern Illinois District

Ellis, Garet: Living Savior Lutheran Church, Fairfax Station, Virginia, Southeastern District

Ellsworth, Adam: Zion Lutheran Church, Bethalto, Illinois, Southern Illinois District

Ferry, Joseph: St. John’s Lutheran Church, Orchard Park, New York, Eastern District

Grebing, Barrett: Christ Memorial Lutheran Church, St. Louis, Missouri, Missouri District

Hall, Matthew: Bethlehem Lutheran Church, Jacksonville Beach, Florida, Florida-Georgia District

Hannemann, Aaron: Trinity Lutheran Church, Sacramento, California, California-Nevada-Hawaii District

Heckert, Peter: St. Lorenz Lutheran Church, Frankenmuth, Michigan, Michigan District

Huff, Mark: Immanuel Lutheran Church, Seymour, Indiana, Indiana District

Jones, Kyle: Grace Lutheran Church, Winter Haven, Florida, Florida-Georgia District

Kapels, Calvin: Beautiful Savior Lutheran Church, Olathe, Kansas, Kansas District

Krueger, Kenneth: Concordia Lutheran Church/Lutheran Family and Children’s Services, St. Louis, Missouri, Missouri District

Kuehl, Kyle: Trinity Lutheran Church, Howards Grove, Wisconsin, South Wisconsin District

Kueker, Jesse: Mt. Calvary Lutheran Church, Warner Robins, Georgia, Florida-Georgia District

Lane, Marcus: Bethlehem Lutheran Church, Lakewood, Colorado, Rocky Mountain District

Lange, Alexander: St. John Lutheran Church, East Moline, Illinois, Central Illinois District

LeGreco, Nathan: Hope Lutheran Church, Plant City, Florida, Florida-Georgia District

Letsche, Jason: Our Savior Lutheran Church, St. Charles, Missouri, Missouri District

Longman, Eric: Immanuel Lutheran Church, St. Charles, Missouri, Missouri District

Luhman, Ethan: Mount Olive Lutheran Church, Weston, Wisconsin, North Wisconsin District

Luttinen, Calvin (C.J.): St. Paul Lutheran Church, Boca Raton, Florida, Florida-Georgia District

Marth, Cory: Mt. Calvary Lutheran Church, Decatur, Illinois, Central Illinois District

Maske, Daniel: First Lutheran Church, Chattanooga, Tennessee, Mid-South District

Meyer, Timothy: Immanuel Lutheran Church, Macomb, Michigan, Michigan District

Miller, Wayne: St. Mark’s Lutheran Church, Elberta, Alabama, Southern District

Mommens, David: Light of the Hills Lutheran Church, Cameron Park, California, California-Nevada-Hawaii District

Nickel, Jeffrey: Resurrection Lutheran Church, St. Louis, Missouri, Missouri District

Noble, Andrew: Immanuel Lutheran Church, Everett, Washington, Northwest District

Palmer, Joshua: Salem Lutheran Church, Affton, Missouri, Missouri District

Pitsch, David (Sam): Good Shepherd Lutheran Church, Gretna, Nebraska, Nebraska District

Reifsteck, Joshua: Pilgrim Lutheran Church, Green Bay, Wisconsin, North Wisconsin District

Resner, Matthew: Zion Lutheran Church, Litchfield, Illinois, Southern Illinois District

Richards, Hunter: Holy Cross Lutheran Church, North Canton, Ohio, Ohio District

Richter, Kevin: Mt. Calvary Lutheran Church, Brookings, South Dakota, South Dakota District

Rieger, Paul: Immanuel Lutheran Church, Baltimore, Maryland, Southeastern District

Riley, Benjamin: LCMS Office of International Missions, Hong Kong, Asia Pacific, Missouri District

Rolf, David: Blessed Savior Lutheran Church, Florissant, Missouri, Missouri District

Schlund, Thomas: St. Paul’s Lutheran Church, Concordia, Missouri, Missouri District

Schneider, Christopher: St. Paul Lutheran Church, Flemington, New Jersey, New Jersey District

Schuler, Matthew: St. Peter’s Lutheran Church, Columbus, Indiana, Indiana District

Schultz, David: Zion Lutheran Church, Bridgeville, Pennsylvania, Eastern District

Schweigert, Jon-Michael: Lutheran Senior Services CPE, Webster Groves, Missouri, Missouri District

Smith, Garret: Cross Lutheran Church, New Braunfels, Texas, Texas District

Smith, Jeffrey: Holy Trinity Lutheran Church, Edmond, Oklahoma, Oklahoma District

Steinbrenner, Adam: Immanuel Lutheran Church, Washington, Missouri, Missouri District

Taber, Jason: Lutheran Church of the Resurrection, Garden City, New York, Atlantic District

Thompson, Adam: Good Shepherd Lutheran Church, Roanoke, Virginia, Southeastern District

Varns, Jonathan: Trinity Lutheran Church, Grand Island, Nebraska, Nebraska District

Waffel, Derek: Trinity Lutheran Church, Rochester, Minnesota, Minnesota South District

Wagner, Jacob: St. Stephen Lutheran Church, Liberty, Missouri, Missouri District

Woell, Brennan: St. Luke’s Lutheran Church, Oviedo, Florida, SELC District

Alternate Route

Cox, James: Zion Lutheran Church, Valley Park, Missouri, Missouri District

Hardin, David: St. Paul’s Lutheran Church, Woodland, California, California-Nevada-Hawaii District

Jonas, Scott: First Lutheran Church, Manhattan Beach, California, Pacific Southwest District

Krumdieck, Gary: St. John’s Lutheran Church, Sutherlin, Oregon, Northwest District

Kurka, Gerald: St. Paul Lutheran Church, Stover, Missouri, Missouri District

Deaconess Internship

Jones, Melissa: Grace Lutheran Church, Winter Haven, Florida, Florida-Georgia District

Cross-Cultural Ministry Center (CMC)

Bower, Jack: Light of Christ Lutheran Church, Irvine, California, Pacific Southwest District

Ruehs, Jonathan: Light of Christ Lutheran Church, Irvine, California, Pacific Southwest District

Van Blarcom, Trevor: St. John’s Lutheran Church, Orange, California, Pacific Southwest District

Colloquy Program

Cwymar, Paul: Holy Trinity Lutheran Church, Edmond, Oklahoma, Oklahoma District

Kemp, William: Our Savior Lutheran Church, McKinney, Texas, Texas District

Vicarages Arranged Alphabetically by LCMS District 2013

Atlantic District

Taber, Jason: Lutheran Church of the Resurrection, Garden City, New York

California-Nevada-Hawaii District

Clausen, Eric: St. Matthew Lutheran Church, Sonora, California

Hannemann, Aaron: Trinity Lutheran Church, Sacramento, California

Hardin, David: St. Paul’s Lutheran Church, Woodland, California

Mommens, David: Light of the Hills Lutheran Church, Cameron Park, California

Central Illinois District

Lange, Alexander: St. John Lutheran Church, East Moline, Illinois

Marth, Cory: Mt. Calvary Lutheran Church, Decatur, Illinois

Eastern District

Ferry, Joseph: St. John’s Lutheran Church, Orchard Park, New York

Schultz, David: Zion Lutheran Church, Bridgeville, Pennsylvania

Florida-Georgia District

Hall, Matthew: Bethlehem Lutheran Church, Jacksonville Beach, Florida

Jones, Kyle: Grace Lutheran Church, Winter Haven, Florida

Kueker, Jesse: Mt. Calvary Lutheran Church, Warner Robins, Georgia

LeGreco, Nathan: Hope Lutheran Church, Plant City, Florida

Luttinen, Calvin (C.J.): St. Paul Lutheran Church, Boca Raton, Florida

Indiana District

Huff, Mark: Immanuel Lutheran Church, Seymour, Indiana

Schuler, Matthew: St. Peter’s Lutheran Church, Columbus, Indiana

Iowa District West

Anderson, Timothy: Trinity Lutheran Church, Des Moines, Iowa

Kansas District

Budenholzer, Mark: Ascension Lutheran Church, Wichita, Kansas

Kapels, Calvin: Beautiful Savior Lutheran Church, Olathe, Kansas

Michigan District

Doublestein, Philip: Messiah Lutheran Church, Clio, Michigan

Heckert, Peter: St. Lorenz Lutheran Church, Frankenmuth, Michigan

Meyer, Timothy: Immanuel Lutheran Church, Macomb, Michigan

Mid-South District

Audette, Andrew: The Point Lutheran Church, Knoxville, Tennessee

Carlone, Brandon: Faith Lutheran Church, Tullahoma, Tennessee

Maske, Daniel: First Lutheran Church, Chattanooga, Tennessee

Minnesota South District

Bayless, Andrew: Woodbury Lutheran Church, Woodbury, Minnesota

Waffel, Derek: Trinity Lutheran Church, Rochester, Minnesota

Missouri District

Cox, James: Zion Lutheran Church, Valley Park, Missouri

Dehne, John: St. Andrew Lutheran Church, Cape Girardeau, Missouri

Grebing, Barrett: Christ Memorial Lutheran Church, St. Louis, Missouri

Krueger, Kenneth: Concordia Lutheran Church/Lutheran Family and Children Services, St. Louis, Missouri

Kurka, Gerald: St. Paul Lutheran Church, Stover, Missouri

Letsche, Jason: Our Savior Lutheran Church, St. Charles, Missouri

Longman, Eric: Immanuel Lutheran Church, St. Charles, Missouri

Nickel, Jeffrey: Resurrection Lutheran Church, St. Louis, Missouri

Palmer, Joshua: Salem Lutheran Church, Affton, Missouri

Riley, Benjamin: LCMS Office of International Missions, Hong Kong, Asia Pacific

Rolf, David: Blessed Savior Lutheran Church, Florissant, Missouri

Schlund, Thomas: St. Paul’s Lutheran Church, Concordia, Missouri

Schweigert, Jon-Michael: Lutheran Senior Services CPE, Webster Groves, Missouri

Steinbrenner, Adam: Immanuel Lutheran Church, Washington, Missouri

Wagner, Jacob: St. Stephen Lutheran Church, Liberty, Missouri

Nebraska District

Pitsch, David (Sam): Good Shepherd Lutheran Church, Gretna, Nebraska

Varns, Jonathan: Trinity Lutheran Church, Grand Island, Nebraska

New Jersey District

Schneider, Christopher: St. Paul Lutheran Church, Flemington, New Jersey

North Wisconsin District

Luhman, Ethan: Mount Olive Lutheran Church, Weston, Wisconsin

Reifsteck, Joshua: Pilgrim Lutheran Church, Green Bay, Wisconsin

Northern Illinois District

Christensen, Eric: Immanuel Lutheran Church, Elmhurst, Illinois

Duffy, Joshua: St. Paul Lutheran Church, Aurora, Illinois

Northwest District

Krumdieck, Gary: St. John’s Lutheran Church, Sutherlin, Oregon

Noble, Andrew: Immanuel Lutheran Church, Everett, Washington

Ohio District

Richards, Hunter: Holy Cross Lutheran Church, North Canton, Ohio

Oklahoma District

Cwymar, Paul (Colloquy): Holy Trinity Lutheran Church, Edmond, Oklahoma

Smith, Jeffrey: Holy Trinity Lutheran Church, Edmond, Oklahoma

Pacific Southwest District

Bower, Jack (CMC): Light of Christ Lutheran Church, Irvine, California

Jonas, Scott: First Lutheran Church, Manhattan Beach, California

Ruehs, Jonathan (CMC): Light of Christ Lutheran Church, Irvine, California

Van Blarcom, Trevor (CMC): St. John’s Lutheran Church, Orange, California

Rocky Mountain District

Lane, Marcus: Bethlehem Lutheran Church, Lakewood, Colorado

SELC District

Woell, Brennan: St. Luke’s Lutheran Church, Oviedo, Florida

South Dakota District

Richter, Kevin: Mt. Calvary Lutheran Church, Brookings, South Dakota

South Wisconsin District

Kuehl, Kyle: Trinity Lutheran Church, Howards Grove, Wisconsin

Southeastern District

Biernacki, Christopher: Concordia Lutheran Church, Conover, North Carolina

Ellis, Garet: Living Savior Lutheran Church, Fairfax Station, Virginia

Rieger, Paul: Immanuel Lutheran Church, Baltimore, Maryland

Thompson, Adam: Good Shepherd Lutheran Church, Roanoke, Virginia

Southern District

Miller, Wayne: St. Mark’s Lutheran Church, Elberta, Alabama

Southern Illinois District

Bauer, Micah: Our Savior Lutheran Church, Carbondale, Illinois

Ellsworth, Adam: Zion Lutheran Church, Bethalto, Illinois

Resner, Matthew: Zion Lutheran Church, Litchfield, Illinois

Texas District

Kemp, William (Colloquy): Our Savior Lutheran Church, McKinney, Texas

Smith, Garret: Cross Lutheran Church, New Braunfels, Texas

Deaconess Assignments

Florida-Georgia District

Jones, Melissa: Grace Lutheran Church, Winter Haven, Florida

The journey from text to pulpit can be a long and winding road, filled with false starts, surprising discoveries, and hard choices along the way. On a semi-regular basis, the homiletics faculty of Concordia Seminary invites you to walk the road with the preacher in the 

Preacher: R. Reed Lessing, Associate Professor of Exegetical Theology (April 23, 2013, Text: Zechariah 3:1-10)

Moderator: David Schmitt, Gregg H. Benidt Chair in Homiletics and Literature.

Chapel Sermon:

Preacher’s Studio Interview:

The video files can also be downloaded at Concordia Seminary’s iTunes U site.

What in the world is going on?
English versions seem so pedestrian, e.g., “When the day of Pentecost arrived” (ESV) or, simply, “came” (NIV and others). Though the verb συμπληροω occurs only three times (Lk 8:23; 9:51; and here), there is more to the arrival of Pentecost than flipping the calendar to a new page. Pentecost is more than a day; the day ushers in an era or an age. (Notice the variant in “D,” which makes this passage echo Luke 2.)

We cannot fully absorb or explain the phenomena; the descriptions of wind and fire are couched in similes (ὡσπερ, ὠσει). What happens in the house is only a prelude to what happens in the public square. Ἰουδαιοι (2:5, 11 and 14) has religious signification: “devout men” (ESV) are not simply “Judeans” (see 2:9–11; compare Ἰουδαια vs. Ἰουδαιος). Peter may ramp things up when he uses the phrase “Israelitish men” in 2:22, but “Jews” here signifies believers, and “dwellers in Jerusalem” signifies everybody else.

The arc from Parthia through Mesopotamia is the “Old (Testament) World;” the rest of the list (through verse 10) describes the “Mediterranean basin,” the “New (Testament) World” with Rome as its outermost part. “Jews and proselytes,” i.e., lifelong believers and converts, are religious not ethnic or national categories. Are “Cretans and Arabians” simply place/people names, or might they constitute a merism of seafarers and nomads? In any event, the “whole world” has converged in Jerusalem, and is hearing “the mighty works of God” (2:11, ESV).

What are these “mighty works”? It would be easy to say, “They were telling people about Jesus.” They might well have been doing that, but Luke doesn’t say so. In fact, Peter’s audience won’t hear the Jesus story until (according to the lectionary) next Sunday!

Peter goes along with the gibe of drunkenness, but quickly corrects the misunderstanding. He quotes Joel (2:28–32 in English; 3:1–5 in MT and LXX), though not verbatim. Some differences seem minor: He adds λεγει ὁ θεος; this clarifies that God was the speaker in the original passage. It may be rhetorically important that Peter says “God” (θεος) and not “Lord” (κυριος), because the latter, the LXX rendering of הוהי (reading adonai), might be too particular; what Peter has to say comes from the Hebrew Scriptures, but is for all to hear. He also adds the word “signs” (σημεια) (cf. Jl 2:30). And his inclusion of the adverbs “above” and “beneath” reflect the wording in, e.g., Exodus 20:4 and Deuteronomy 5:8; Deuteronomy 4:39; Joshua 2:11; and 1 Kings 8:23. In short, Peter does more than “recite a memory verse.”

Of more significance, however, is that the apostle eschatologizes the prophetic utterance. God announces, in Joel, that he will pour out his Spirit “after this” (cf. MT, LXX), i.e., after he restores the “grain and wine and oil” (Jl 2:19) that locust and drought had destroyed; there is no explicit eschatological value. Now, however, under the influence of the poured-out Spirit, Peter perceives the promise in salvation-historical perspective. “The kingdom of God,” “the day of the LORD,” “the last days,” are now but also, still, not yet.

While Peter has added to the utterance of Joel, he has taken nothing away. The Spirit is being poured out “on all flesh,” and, at present, the apostle says more than he realizes—he will not grasp the referent of “all flesh” until later (Acts 10). But one particularity, with its “scandal,” is being erased. In the Old Testament, the Spirit of the LORD is mentioned rather infrequently (mostly in the Former Prophets); Yahweh speaks of “my Spirit” slightly more often in the writing prophets, especially Isaiah and Ezekiel. This suggests that the Spirit’s “operation” is more particular than universal. Now, Peter declares, all that has changed. The Spirit’s work can no longer be seen as restricted—as if it ever, actually, could have been.

This text may be awkward for Lutheran preachers. There is no “law,” in our usual manner of speaking. Neither is there “gospel,” if we insist on the particular language of the forgiveness of sins, reconciliation with God, and the atoning sacrifice and active obedience of Christ. But it is gospel that God pours out, has poured out, his Spirit on all flesh, because this too signifies that God has come to his people—the people he made for himself in creation. We who believe in Jesus—the Spirit has called and gathered, is enlightening and sanctifying, and will keep. There are others, however, whom he is calling and desires to gather. No one is out of range of the Spirit’s work; he targets every human heart. We may encounter “closed doors,” our testimony may be rejected, but the Spirit of the LORD, the Holy Spirit, keeps going about his work and will continue to do so, unceasingly, until the very last day.

There is nothing in the texts we are expressly to do. There are mission implications and applications, but Peter gives us no “instructions.” To be sure, that doesn’t mean we are to do nothing. But we are reminded that the “mighty works” are God’s, not ours. Count on the poured-out Spirit. What he gives you to say, say. That’s always been the main work of a prophet. And Moses’s wish will come true: “Would that all the LORD’s people were prophets, that the LORD would put his Spirit on them!” (Nm 11:29, ESV).

Browse the interactive version above or download this issue in pdf.

Available here are pdf copies of the most recent issues of Concordia Journal. The full catalog of back issues of Concordia Journal (1975-present), along with the indexed volumes of its predecessor Concordia Theological Monthly (1949-1974), are available online at ATLASerials® (ATLAS®). ATLAS is an online full-text collection of major religion and theology journals used by libraries, librarians, scholars, theologians, clergy, and interested laypeople. Most seminary and theological school libraries have access to ATLAS as part of their online database offerings.

Subscribers to Concordia Journal have free access to Concordia Journal on ATLAS through the subscriber log-in provided on the inside front cover of each issue of Concordia Journal.

Alumni of Concordia Seminary, St. Louis, can obtain a free account to the full ATLAS database of over 325,000 records by contacting Eric Stancliff, Concordia Seminary Public Services Librarian, at stancliffe@csl.edu or 314-505-7033. Many other theological school libraries offer similar access to their own alumni.