Word Workthe atThe magazine of the Institute of Lutheran Theology Advent 2013, Vol. 2.4

The Incarnation: striking the match“The people who walked in darkness have seen a great light...” pg 3

ILT Board of DirectorsG. Barry AndersonAssociate Justice, Minnesota Supreme Court

Paul EricksonEntrepreneur/Investor, Sioux Falls, SD

Debra HesseAgribusiness Owner and Manager, Moses Lake, WA

Dr. Hans J. HillerbrandEmeritus Professor of Religion, Duke University

Rev. James T. Lehmann, STSPastor, Immanuel Lutheran Church, Thomasboro, IL

Rev. Mark Richardson, Service Coordinator, Augustana District, LCMC; Associate Pastor, Christ the King Lutheran Church, Hutchinson MN

Fred SchickedanzReal Estate Developer, Calgary Alberta

Rev. Kip TylerSenior Pastor, Lutheran Church of the Master, Omaha, NE; Chair of the Board

Rev. Dr. Frederick W. Baltz.Evangelism and Outreach fbaltz@ilt.org

Rev. Dr. Dennis D. Bielfeldt President and CEOpresident@ilt.org

Carl Deardoff Web & Graphic Design, andVideo Productionscdeardoff@ilt.org

Dr. Doug S. DillnerAcademic Servicesddillner@ilt.org

Rad FinchDevelopmentrfinch@ilt.org

Denia T. HaynesSupport Staff nhaynes@ilt.org

Threasa A. Hopkins Administrationthopkins@ilt.org Leon MilesAdmissionslmiles@ilt.org

Rev. Douglas V. Morton Theological Publications & Theological Librariandmorton@ilt.org

Rev. David R. PattersonInformation Servicesdpatterson@ilt.org

Thomas R. Sandersfeld Development tsandersfeld@ilt.org

Marsha L. Schmit Communicationsmschmit@ilt.org

Constance J. Sorenson Congregational Services csorenson@ilt.org

Rev. Timothy J. SwensonStudent Services admissions@ilt.org

Rev. Eric J. Swensson Marketing eswensson@ilt.org

ILT & CST Staff

p3 Striking a Match in the Darkness Rev. David Patterson

p4 Have Yourself a Theological Christmas Dr. George Tsakiridis

p5 Day-in & Day-out Rev. Ian Wolfe

p8 Why the Commandments are First (Part 1) Rev. Dr. George H. Muedeking

p9 A New King of the Jews: The Story of King Herod and Jesus Rev. Dr. Frederick W. Baltz

p11 The Embodied God Rev. Timothy Swenson

p13 Free & Bound in Christ Rev. Douglas V. Morton

p16 Commonplace Days, Commonplace Ways Constance J. Sorenson

p17 A Word for the Theologian: Confusing the Epistemic and Semantic Primacy of Christ Rev. Dr. Dennis Bielfeldt

p19 Wall of Thanks: Giving Thanks to God for Your Support

Douglas Morton - Editor Marsha Schmit - Associate EditorDale A. Swenson - Associate EditorNancy Morton - Associate EditorCarl Deardoff - Graphic Design

Institute of Lutheran Theology910 4th Street, Brookings, SD 57006Phone: 605-692-9337Fax: 605-692-0884Web Site: www.ilt.org

CST Board of RegentsDr. Eugene BunkowskeEmeritus Professor of Outreach, Concordia University, St. Paul, MNFounder, Lutheran Society for Missiology; Chair of the Board of Regents

Rev. Dr. Frederick W. BaltzPastor, St. Matthew’s Lutheran Church, Galena, IL

Dr. Charles ManskeFounding President, Concordia University, Irvine, CA

Dr. Mark MattesProfessor of Philosophy and Theology, Grand View University

Rev. Kip TylerSenior Pastor, Lutheran Church of the Master, Omaha, NE; Chair, Board of Trustees, LCMC, Chair, ILT Board

Word Workthe at

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From the Office of the President

Greetings in the Name of Jesus Christ!

All of us at the Institute of Lutheran Theology wish you a most blessed and joyous Christmas! We celebrate with you the incarnation of our Lord, His miraculous birth into world history, and the blessed presence of Divine Eternity within time. I have often said that the internet is the printing press of the 21st century. The reformation would not have been possible without the printing press to disseminate the ideas of the early reformers. Likewise, we are using the internet to connect Lutherans across the globe and further Lutheran education. The presses have been working very hard, and we have been blessed in our efforts. We started with a heart for the gospel of Jesus Christ and a heart for the wonderful Lutheran witness to that gospel, and 2013 was an exciting year for us. God has blessed us in that we have...

• launched the Christ School of Theology as the graduate school of the Institute of Lutheran Theology

• increased enrollment by 35 percent

• formed a new school, the School for Faith and Life, that provides certificate programs for undergraduate study: the Faith and Life Certificate, Pastoral Ministry Certificate, and the Youth and Family Certificate

• increased our library to over 30,000 volumes

In addition to these exciting opportunities the Institute has expanded to remain faithful stewards of these blessings. New staff members include a Vice

President of Development, Rad Finch (formerly VP of Institutional Advancement at Concordia Theological Seminary, Fort Wayne, Indiana), a Chief Financial Officer, Tom Sandersfeld, and an Admissions Director, Leon Miles. We believe that with God’s good grace we shall far out-perform last year for fundraising. Grants are up very significantly. Congregational giving is up as well. And we are running in the black for the year. We believe that God has blessed the Institute of Lutheran Theology and we strive to be good stewards of His blessings. So we will step out in faith as we always have done, believing that God will continue to bless us. He has given us financial resources to expand, so that is what we are doing. But none of this can happen without you. Because the Institute is an independent Lutheran seminary, it receives no support from a denominational body. We thank those of you who know us well for all of your prayers and financial support this year. We exist because of the extraordinary graciousness of our partner donors, both individuals and congregations. We are strong, determined, and faithful - centered in the Word of Jesus Christ. The same Word that came down was made flesh, and made His dwelling among us. May God bless you this Christmas season as we celebrate the Word being made flesh, and eagerly await the return of the King.

In Christ,

Dr. Dennis BielfeldtPresident of the Institute of Lutheran Theology

“The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shined; on those living in the land of the shadow of death a light has dawned” (Isaiah 9:2).

Darkness brings with it fear, anxiety, and distress. We don’t know what dangers lurk in the darkness. We can’t see what peril lies before us. In the darkness, we are lost, defenseless and alone. But then, someone strikes a match, and from that small flicker, lights a flame and raises up that flame for all to see. And that flame becomes a great light that drives the dark away. Then all who have huddled in fear of the dark look up to the flame and take heart as they await the new day and the rising of the sun that will drive all of the darkness away. This sinful world is a land of deep darkness. We stand in the fearful gloom and we feel lost, defenseless and alone. There are moments when we feel as if we have been thrust into utter darkness from which there is no return. But look up! The darkness cannot stand, for the light has come. In Bethlehem God struck the match. “For to us a child is born, to us a son is given” (Isaiah 9:6). This same match was struck when God spoke the Word into the darkness and said “Let there be light!” This Word of God, His only begotten Son became flesh. In Bethlehem He came to be the light in our darkness. He was lifted upon the cross and His light shines forth for us now, driving back the shadows of this sinful fallen world. We look to the cross in faith and hope of the dawning of a promised new day in which there will be no darkness but only His glorious light. We look to the cross in anticipation of the Advent. In the season of Advent, we look forward in expec-tation of that promised dawning of a new day in which

we will be raised from the darkness of sin and death and stand together in the joy of the eternal light of God. God gave the promise of redemption to His people and through His people that promised blessing of redemption would be given to all His creation. God promised to save us from the darkness, and Jesus Christ is the fulfillment of God’s promise of Advent. To seal His promise for all eternity, God sent His son to suffer and die for us, and we look up to Him on the cross in faith, knowing that in dying on the cross, the darkness has died with Him and He was raised from the dead, conquering the darkness of sin and death once for all. And when He was raised to sit at the right hand of God, He promised that He would return and bring with Him the dawning of the new and everlasting day. So in the midst of this sinful world’s dark-ness, God calls us to stand together and look in faith upon the match that He has struck, the flame that He has lit and raised up for all of us to see. Stand together and look to the flame that has become a great light driving back the shadow of death and take heart as you await the dawning of the new day with the rising of the Son who drives all of the darkness away.

“Arise, shine, for your light has come, and the glory of the LORD has risen upon you” (Isaiah 60:1).

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Pastor David R. Patterson isDirector of the School for Faith and Life and Director of Information Services

Striking A Match in the darkness

by pastor david patterson

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As we move through the Advent season, we focus on the meaning of Christmas and the story surrounding the birth of Jesus. One of the central parts of this narrative is that of the virgin birth and the relationship between a mother and child. The importance of Mary to this equation is of-ten overlooked in Protestant circles in an attempt to avoid overlap with perceived doctrines of the Roman Catholic Church. Why does it matter so much that Jesus was born of Mary? Well, given that Jesus Christ is both fully God and fully human, it is important that neither of these natures is lost in the incarnational relationship between Jesus and Mary. The Council of Chalcedon in AD 451 presents us with orthodox Christology and for Christians defines the importance of Jesus Christ as both human and God. The fourth and fifth centuries in the Early Church give us a series of important councils: Nicaea, Constantinople, Ephesus, and Chalce-don, which all help to define the nature of a Triune God and the God-man, Jesus Christ. As regards Mary, at the Council of Ephesus in A.D. 431, the importance of Mary as the Theotokos, or “God-bearer,” is put forth in a more final form. It is crucial that Jesus is seen as both God and human inside Mary’s womb, as to minimize one of these natures is to follow the path of heresy. To believe that the divine part of Jesus was added later, say at birth or during his baptism, is to follow the Gnostics in their heresy from the early centuries of the church. On the other hand, Jesus must be born of Mary as a human being, otherwise he is not fully human. We need to hold this key tension that is described at Chalcedon. Although this seems to be simple, it is of the utmost importance.

It is my sense that many Protestants are uncomfort-able with the term “Theotokos,” if they are familiar with it in the first place. It seems to rub against Protestant sensibilities to think that Mary is bearing God in some manner. It seems to put her on a level that makes one think of the Mariology of the Catholic Church, which is a problem for many Protestants. That said, it is important to see what theological ramifications might occur if we

throw aside the discussion surround-ing the Council of Ephesus and its key theologian, Cyril of Alexandria. Thus, neither Luther nor the Luther-an Confessions reject the term since it stresses the biblical Christological teaching offered by both the Councils

of Ephesus and Chalcedon. So at Christmas time, when we celebrate the birth of Jesus Christ, we also are celebrating the key doctrines of the church. The very nature of Christ is at stake in His birth in Bethlehem. The next time you see a nativity scene with the baby Jesus, say a little prayer of thanksgiving to God for His gift and the theological ramifications of the God-man. Most of all, have yourself a “theological Christ-mas.” It’s the best kind.

By Dr. George Tsakiridis

Dr. George Tsakiridis is an adjunct professor for the Christ School of Theology. He specializes in Patristics and Science & Theology

“It is crucial that Jesus is seen as both God and human inside

Mary’s womb...

God spoke...evening...morning...first day...good...good...very good. From the genesis of creation there is a rhythm and pattern for life woven into it by its Creator. I cannot answer in any ultimate scientific way why the sun rises in the east and sets in the west each day, other than simply to say because God wills it to be so. Scientific explanation can explain the how, but it can never answer the why. Ultimately all we faithful can do is say thanks be to God that it does every day. Its routine-ness keeps life normal and the planet stable. It keeps the seasons tracking throughout their normal course as winter gives way to spring and spring to summer, etc. Though the weather changes, the un-derlying cause of that change never does; the planet rotates while flying through the concourse of space in its stable and mundane orbit. It is so routine and ordinary that we never give it even much of a thought as we carry on in our daily life, which is only possible because of that re-petitive act. Yet, it is that this exact regularity that displays the reality, “that God has created me with all that exists. God has given me and still preserves my body and soul.” Looking to our own lives, we find that they too are by nature filled with routine and rhythm, and joyfully so. The morning doesn’t begin to take shape for me until the coffee is brewed and the shower done. Food as well comes in the pattern and regularity of three-squares a day and we lament when it does not. From childhood, hopefully we have been raised with our parents giving to us our daily bread and from that very act we know them to be loving

parents. We rise and we eat. We work or go to school and eat. We come home, eat and then go to bed. To one extent or another this pattern occurs across the globe, the variables may change but the formula remains constant. It repeats over and again giving shape and form to a life that labors and toils under the sun. Such a pattern gives life stability and opportunity to grow and thrive. It pro-vides the framework in which we live and play, but it also provides a foundation in the face of life’s instabilities. We have ups and downs in life, times of joy and times of utter grief and it is the stability of those things that help us to

walk through them. When daily bread is unavailable we will find ourselves praying desperately for it. We will need to know and hear that, “God gives daily bread without our prayer, even to all evil people, but we ask in this prayer that God causes us to recognize what our daily bread is and receive it with thanks-giving.” We will need the wisdom of the Church’s teaching and worship. We will need the Catechism. Luther himself speaks of his per-sonal need to be routinely, repeatedly,

and daily in the catechism. In the preface to The Large Catechism he writes, “But this I say for myself: I am also a doctor and a preacher, just as learned and experienced as all of them who are so high and mighty. Nevertheless, each morning, and whenever else I have time, I do as a child who is being taught the catechism and I read and recite word for word the Lord’s Prayer, the Ten Commandments, the Creed, the Psalms, etc. I must still read and study the catechism daily, and yet I cannot master it as I wish, but must remain a child and pupil of the catechism—and I

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Day-in Day-out& By Pastor Ian Wolfe

Learning the Steps of Faith so that We May Dance with God

“With creation having a shape, pattern,and routine it is not surprising then that the life of faith and life in the Church occurs in a similar manner, both in teaching and worship.”

also do so gladly.”1 Again, “Even if their knowledge of the catechism were perfect (even though that is impossible in this life), yet it is highly profitable and fruitful to read it daily and to make it the subject of meditation and conver-sation. In such reading, conversation, and meditation the Holy Spirit is present and bestows ever new and greater light and devotion, so that it tastes better and better as it is digested.”2

In the post-modern age it has become almost a routine in and of itself to find the newest and best strategy to reach people and captivate our youth with various programs. Yet it looks more and more like the dog trying to chase its own tail, never quick enough to actually catch it. We must un-doubtedly find ways to communicate to our youth in the language they speak, but that does not mean we cannot or do not have the responsibility to teach them first the lan-guage of the faith. How can we expect our youth to share the faith, without sharing with them what it means? How can we expect them to carry out in their daily lives the rhythm of life with God, without forming their minds and hearts in the Commandments, Creed, Lord’s Prayer, and Sacraments? When sin, death, the devil, and this fallen world war against them how will they stand, if we do not teach them what is most certainly true? “For this reason alone you should gladly read, recite, ponder, and prac-tice the catechism, even if the only advantage and bene-fit you obtain from it is to drive away the devil and evil thoughts,”3 says Luther. With creation having a shape, pattern, and routine it is not surprising then that the life of faith and life in the Church occurs in a similar manner, both in teaching and worship. The great blessing of liturgical worship is that it is ordinary and routine. It provides a stable framework that can support the joys of praise and also bear the weight of our laments, our grief, and the confession of our sin. Though pieces change, liturgical worship gives a shape and pattern to our life of faith and that is a blessing of God. The cycle of the Church’s calendar as well forms our Christian year by marking and commemorating all of the events of the life of Jesus Christ. Could we imagine living the faith without Christmas or riding the waves of Holy Week culminating in the joy of Eastertide? God has blessed the Church with its own daily pattern and repeti-tive form to support and sustain us in our walk with Jesus through the Holy Spirit. Even this routine itself makes ap-pearances throughout Scripture (Daniel 6:10; Psalm 55:17; Acts 3:1). The people of God are in a relationship to Him that is constant and even more glorious than the rising and setting of the sun. It is indeed in this routineness that we taste and see that God is indeed truly good. The form of the Church’s worship and life of education grounded in the Catechism gives shape and opportunity to “grow in faith, love and obedience to the will of God.”4

Yet these routines and forms are not inherent in us. They must be learned, encountered, and lived, especially in

our relationship to the Father through the Son in the Holy Spirit. We Lutherans confess, “that by our own reason or strength we cannot believe,” that the life of faith isn’t a part of our work, but is God’s work and gift in us. Holy Baptism begins the life-long reality of dying and rising with Christ, evening and morning, day-in and day-out. This education in the rhythm and routine of God takes shape in different ways, but the chief point of education in the lives of our faithful is Confirmation. Most of our varied Lutheran par-ishes spend two to even three years of a teen’s life to teach the substance of the faith and how to live it. That time is spent in camp settings, education rooms, and in the nave to teach our youth about the fundamentals of the Chris-tian faith and our Lutheran tradition. With the rhythm of life and our life with God and knowing the joys and trage-dies that our youth will face in their lives and likely already have experienced, it is important that we give to them a stable framework to carry them throughout their walk with God. It’s the reason why I still believe Luther’s Small Catechism is necessary for our education and ask them to memorize it. Some find fault with the Catechism, because it is too mundane, too dry, or too rote. Others might not use it be-cause they prefer kids to “feel-out” the Christian faith for themselves. For me the Catechism is a beautiful resource for those very reasons. Its rote-ness and repetitive refrains gives us the ability, to borrow a metaphor from C.S. Lewis, to learn the steps of faith so that throughout the rest of our lives we may dance with God. It gives us the language of what our Christian confession is, so that we are not left to ourselves to make it up or make it our work. The Catechism sings the promises of God given to us in Jesus Christ in ways that have the ability to shape and form our very lives to His. Because of these things its value for us and our parishioners will never diminish. As a pastor I continue to use the Small Catechism, along with the Holy Scriptures and the hymnal, as my primary resources for Confirmation education. I do so year-in and year-out, not only to educate my youth in this Christian life, but also to remind myself that I too need to be a continual pupil of the Catechism evening and morning, day-in and day-out.

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1 Robert Kolb and Timothy Wengert, eds. “The Large Catcheism” in Book of Concord. Fortress Press: Minneapolis, 2000, 380. 2 Ibid., 381.3 Ibid. 4 Holy Baptism. Lutheran Book of Worship, 1978, 121.

Day-out

Pastor Ian Wolfe currently serves as pastor to Reformation Lutheran Church (NALC) in Westminster, California

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“Follow me, and I will make you fishers of men.” Matthew 4:19

At the beginning of Jesus’ ministry we are told that he was fulfilling the prophecy of Isaiah 9:1-2. In Jesus, a great light entered into this dark world, a light for those “dwelling in the region and shadow of death” (Matthew 4:16). Jesus, the light of the world, began His ministry by preaching, teaching, and calling his disciples to come follow Him. From this small beginning, the church grew and continues to grow today. It grows because the Holy Spirit continues:

• to work in the hearts and minds of people to bring them to Christ.

• to call faithful members of the church to be pastors who administer the Means of Grace through proclamation of the Gospel and administering the sacraments.

• to move people to provide the necessary financial support in order to make sure the Gospel is proclaimed throughout the world.

Luther’s Small Catechism continually asks the question, “What does this mean?” We too can ask this question when it comes to seeking how you and the Institute of Lutheran Theology, and its graduate school, the Christ School of Theology, can partner together for the sake of the Gospel message.

So, “What does this mean?”

It means you can help us in our mission to educate the next generation of faithful Lutheran pastors and teachers. We invite you to join us as we deliver this theological

education to students where they are. Even pastors can study with us in order to obtain advanced degrees so they may be better able to serve. We continue to desire your prayer support. Through it, God has blessed us mightily since our own “small beginning” in 2006. In addition to your prayers, you can be a blessing to us in other ways. Through your financial support in cash, securities, real estate and other assets, we will be able to provide much needed scholarships to our students so they may keep down their debts and graduate in less time. Through your financial support we will be able to expand and improve the technology so necessary for online education and to help us continue attracting the best faculty. We at ILT/CST wish to thank you for your support. We ask all of our The Word at Work readers to consider joining us in providing “Shepherds” and “Teachers” for God’s church. We are here to serve you. We do this by providing faithful Lutheran theological education to those who will serve the cause of the Gospel in Christ’s church. For more information, please call us at 605-692-9337, or contact:

Institute of Lutheran Theology... Growing from a Small Beginning

Rad Finch Vice President of Development319-551-9829rfinch@ilt.org

Tom Sandersfeld Assistant to the Vice President of Development319-521-4633 tsandersfeld@ilt.org

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Remember back to the earlier days in America’s church denominations—when what you believed was as import-ant as that you believed? Teachings, or doctrines, separat-ed the communions. Martin Luther on trial for his life at the Diet of Worms, initiated this design for doctrinal loyalty: “Here I stand-- with these biblical truths—I can do no other.” As leader of the Reformation’s newly minted Gospel-pushers or evangelicals, he felt responsible for what was offered. To his dismay, he found even Europe’s clergy to be clueless about the Bible’s teachings. So he wrote the Small Cate-chism, offering parents in simple terms how to share with their children the basic doctrines of the faith. Imagine that had he lived in our time of computers, he might well have called that little volume something like Doctrine for Dummies. With your permission, let’s look the Small Catechism over again—at least the dynamic first part, the Ten Com-mandments. Not ‘ You Should;’ not ‘You Should Not’ To think about God and the Christian faith, Luther certainly started out strangely enough, with all those “Thou shalts; Thou shalt nots.” Saturated with “scientific” education as we are, we’d more likely begin a catechism with a doctrine about God, i.e., with the First Article of the Apostles’ Creed, for Paul Tillich, the eminent 20th century theologian did it that way. His first book, The Courage to Be, immediately asked the reader to pursue the question of the “ground of Being,” that is, what God is like, in order that we might ourselves as readers have the courage then to “be” ourselves. This way of setting out on the quest of Christian doc-trine is based on the marvel we feel over against the world as it plays out before our eyes. How could there be a world so precisely crafted that one can predict the pathways of

the planets without the smallest deviation, unless there be some Power that controls it all? You can state unequivo-cally--and no one with knowledge will disagree--that on Aug.12, 2045, a full eclipse of the sun will occur, lasting for some three minutes and eight seconds and will be visible over the middle of the USA. What a marvelous and worshipful Being must exist in order to bring these scientific laws into such total confor-mity! What this can mean for us is well stated by St. Paul in his letter to the Roman Christians: What can be known about God is plain, because God has shown it. Ever since the creation of the world his invisible nature, namely, his eternal power and deity, has been clearly perceived in the things that have been made. So [humans] are without excuse, for although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking and their senseless minds were darkened. Claiming to be wise, they became fools and exchanged the glory of the immortal God for images resembling mortal man or birds or animals or reptiles. (Romans 1: 19-23)

Other Ways of Introduction It would be quite in order then for us to begin our study of Christian teachings with “the doctrine of God.” But Luther starts with all those do’s and don’ts. He has been indicted as a misdirected educator for this procedure. Some religious psychologists argue that children (for whom the Small Catechism was first in-tended) ought not to be loaded with these “Thou Shalts” as their first encounter with God. They should rather be introduced to Christian teachings from the comfortable, unthreatening and familiar experiences of their childhood.

Institute of Lutheran Theology... Growing from a Small Beginning

Continued on page 10

By Rev. Dr. George H Muedeking

courage and military tactical skill. And when Antony fought Augustus, and Herod backed the loser, Antony, he skillfully talked his way back into the good graces of Au-gustus, keeping not only his head, but his realm. The most surprising story from Herod’s reign concerns a famine. Herod actually sold gold plates and cups from his palace in order to import food for his hungry people! Who could ask for more from a middle-eastern despot of that time? But with Herod’s successes came new dangers and

temptations. The days which should have been his best became his worst. Herod became a victim of his tendency to compromise. Always fascinated with Roman ways, Herod brought foreign culture into his realm. Theaters, arenas, and a temple to Augustus at Caesarea were all detestable to the Jews. Orthodox Jews saw a return of the days when wicked kings had set up high places to other gods. Herod earned the hatred of true

believers, even though he would build them their Temple, the one Jesus knew. Herod also became a victim of self-doubt. At least, I believe he did. Herod was not a true Jew, and his subjects never forgot this. Neither was he from a true, royal family. It seems logical to assign at least some of the motivation for his great building campaign to self-doubt and insecu-rity. Those who try to prove their importance to others are often really proving it to themselves. Herod’s great build-ings were protests in stone against his supposed inferiority as King of the Jews, a validation of his family over against the royal Hasmoneans. Herod became a victim of his own suspicious na-ture, and here is where the story truly becomes ugly. In his family, with ten wives in all, were persons vying for wealth and authority. Herod’s sister was perhaps the worst conniver under the palace roof. Rumors began to spread about plots against the King. Herod investigated with enhanced interrogation methods of his own—the rack and the flaying knife. He did not realize that the rumors were the work of mothers working on behalf of their sons, at

We hear of him in Advent (Luke 1:5). We know he ordered the killing of all Bethlehem’s little boys (Matthew 2:1-19). Beyond that, most people know nothing of King Herod the Great. Some years ago I decided to find out more about Jesus’ first mortal enemy. I found a story that is the kind no one can make up, yet a story Hollywood has usually avoided, probably because it holds so much violence and killing without reason or relief. For Christians, Herod’s story can give us a greater appreciation of the incarnation as we discover how dark, difficult, and dangerous the world really was when Jesus was born. Herod’s story is also for us a study of what happens to those who drift away from God. He was the son of an Arabian poli-tician named Antipater who succeeded in getting his boys promoted to high positions in government. A Parthian invasion changed that overnight as this enemy to the East swept through Gal-ilee and Judea. The Parthians’ leader was Antigonus, who had harbored a maniacal hatred for Antipater’s family. Young Herod left his closest family at the mountaintop fortress, Masada, and set off to find allies who would help him take back his country. Moving ever westward he was turned down by all including Cleopatra of Egypt. Not until he reached Rome did he find an interest in his cause, because Parthia was a threat to the Empire on its eastern frontier. Herod stood between Marc Antony and Octavian (later Augustus) as he was proclaimed King of the Jews by the Roman Senate. He was to take back his lands from the Parthians with Roman legionary and auxiliary support as it became available. Three years later Antigonus surrendered Jerusalem to Herod after horrendous intervening bloodshed. Though he had only now arrived in his new capital city, Herod struck coins carrying “year 3”. It was the first sign of self-aggran-dizement yet to come. Herod’s earlier years present us with a man far differ-ent from the monster we meet in Matthew. Had he not been an individual of great determination he would never have defeated the Parthians at all. He also demonstrated

The Story of King Herod and Jesus - By Rev. Dr. Frederick W. Baltz

REX IVDÆORVMA New

“For Christians, Herod’s story can give us a greater appreciation of the incarnation as we discover how dark, difficult, and dangerous the world really was when Jesus was born.”

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The Story of King Herod and Jesus - By Rev. Dr. Frederick W. Baltz

REX IVDÆORVM least at first. When his faithful barber admitted that he had not divulged a rumor against the King, Herod ordered him killed. The same fate met Tero, an old and distinguished soldier who tried to call the King back to his senses. By now Herod had killed his beloved Hasmonean wife Miriamme. His young royal son by Miriamme had drowned in what was ruled an accident. Two more royal sons were executed not long before Herod’s death for alleged plots against the throne. As Herod secured the Emperor’s per-mission to execute his sons, the Em-peror said it was better to be Herod’s hus (pig) than his whios (son). At least a pig would be safe, since Jews don’t eat pigs. Herod’s own people had come to despise him, claiming he was not a Jew. Now Herod developed illnesses with a collection of symptoms so severe that he cried out in pain when touched, and tried to take his own life. It was around this time that ambassadors arrived and inquired about a royal birth in the palace at Jerusalem. “We have seen his star in the East, and have come to worship him.” Herod must have recalled the sons of Baba, men who he had ordered killed, only to learn that they were still alive years later. Who else was out there Herod didn’t know about? Did some of his deceased sons have illegitimate sons of their own who might lead a revolt against him? No matter. He would order the killing of all babies in Bethlehem two and under. Who is missing from Herod’s story? Not Caesar,

Cleopatra, or Antony. Not the powerful Jewish families in Jerusalem. Missing is God. Herod did only lip service to Israel’s God, and even built the Jewish people their magnif-icent Temple. But his actions showed him to be one who exalted himself rather than the Lord, one who preferred the expedient rather than the moral, the practical rather

than the ethical. Herod’s tomb has recently been discov-

ered. What was probably his stone sar-cophagus was found broken to pieces by a later generation of Herod-haters. Even a king, if he turns away from God, may leave behind a story that is terrible and tragic. The eastern ambassadors had been right about the birth of another king. That true King of the Jews would fulfill all the Scriptures’ expectations,

and never disappoint those who would belong to his Kingdom.

Dr. Frederick W. Baltz is Director of Evangelism and Missions

So some religious educators start their Christian instruction with the teachings of the Christian commu-nity about Baptism. They hold that this act constitutes for most Christians of the world, their actual initiation into the Kingdom of God. So what could be more familiar than this? Others start with “The Church.” This is the commu-nity of faith which itself introduces the child through the Sunday Church School into the Christian life-style. What better and less threatening way could be found to take the child’s hand and lead her into the intricacies of Christian belief and practice than by starting with the community of faith itself, teaching these unspoiled children the reality and meaning of the Church? Yet Dr. Luther, despite his academic familiarity with the philosophers, and despite his immersion in the meaning of baptism and the Christian Church, opted to begin the study of the Christian faith with the Ten Commandments. Can we offer a good and educationally or at least religiously respectable reason?

We can anticipate such a valid reason since Luther was no average educator himself. In fact, according to many historians, the entire public school system of the Western world owes it origin to his insistence that the communities of his land should provide for the education of the young. So next time let’s look at “why” he went first to the Ten Commandments to fill in the “what” of our faith.

(to be continued in the next Word at Work)

Why the Commandments are First,continued from page 8

Dr. George H. Muedeking was theSenior Editor of the Lutheran Standard, the official publication of the American

Lutheran Church; and professor of Functional Theology at Pacific Lutheran

Theological Seminary

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The Embodied Godby Rev. Timothy Swenson

Jesus Christ reveals the Holy Spirit. Jesus is the Word of God and the Holy Spirit is not known apart from God’s Word. The revelation of the Holy Spirit is always in relation to Jesus: Jesus receives the Holy Spirit at Baptism; the Spirit drives him into the wilderness; Jesus promises to send the “Advocate;” Jesus breathes the Holy Spirit upon the disciples; through the gospel—that is, through the good news of Jesus Christ—the Holy Spirit “calls, gathers, enlightens, sanctifies, and keeps” in the one true faith. Article 5 of the Augsburg Confession declares that the occasion of Word and Sacrament – because here is where Jesus Christ is handed over to us - is the when and where it pleases God to work faith through the Holy Spirit. We live in a world of religious pluralism, a world where much of Christianity itself is in chaos. Thus, for Christian life and practice, holding to Jesus Christ as the revelation of the Triune God guards against the seeking of both God and the Spirit apart from how they want to be known. Seeking God apart from Jesus Christ is to seek—on the one hand—an anonymous and generic God, a God in the “absolute.” This God - this mysterium tremendum - is unknowable, unapproachable and deadly, a tremen-

dous mystery working weal and woe in all things (Isaiah 45:7). On the other hand, seeking God apart from Jesus Christ also allows for the collapse of the “externality” or the “otherness” of God so that “God” can be “internal-ized”—not as the presence of another, but as the presence of a certain kind of self: a god-self and its inherent idola-try. Seeking the Holy Spirit apart from God’ s Word—that is, apart from Jesus Christ—turns that Holy Spirit into

a couple of “not-so-holy” things: 1) the Spirit becomes disembodied and detached from the reality of Jesus Christ and his humility for now. Detached from that humility, possession of (or by) the Spirit becomes a claim for glo-ry—a glory not of faith but of sight through the reception of “special” knowledge and/or powers through which the possessor does not “serve” in humility but is “exalted” in glory; and 2) the Spirit becomes indistinguishable from the “human” spirit in that the Holy Spirit is reduced to “em-powerment,” “enthusiasm,” “excitement,” and “enabling,” all of which are agents to motivate the human free will. Thus, holding to Jesus Christ as the revelation of the Triune God sets limits upon how I speak so that I can speak truly regarding the Father, Son and Holy Spirit.

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Jesus delivered the name of God—Father, Son, and Holy Spirit—to his disciples prior to his ascension. We have that word: “Go, therefore and make disciples of all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, and teaching them to obey all I have commanded you…” (Matthew 28:19-20a). With that commission Jesus sends his apostles bearing witness to himself and the Triune God into the entire world. Jesus of Nazareth—fully human, Jesus the Christ - God Incarnate, not only gives us the divine name of our Triune God, but also reveals each member of the Trinity as they desire to be known. Jesus reveals himself as the Son of Man connecting to the Old Testament prophecy of Ezekiel and Daniel as well as lamenting that there is no place for him in this world (Matthew 8:20). He comes as the New Adam who did not count equality with God a thing to be grasped. He comes announcing the forgiveness of sins and the imminent presence of the kingdom of God. Those to whom he came rejected him but he proved God’s love for the ungodly in that he died pleading for his tormenter’s forgiveness not their condemnation. From the depths of that humiliation God raised him from the dead so that he would be the first fruits of the new creation. The new creation is hidden for now in humility and known only by faith but awaiting its glory when Jesus the Christ shall be revealed in his glory (Colossians 3:3-4). Jesus Christ reveals the Father. We see this in such dramatic decla-rations as, “The Father and I are one” (John 10:30), “No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides to reveal him” (Matthew 11:27b), and “Whoever has seen me has seen the Father” (John 14:9). This reve-lation of God—as the Father of our Lord Jesus Christ—is how God “chooses” to be known. It is the name by which he desires to be called: “Father” (Luke 11:2). The revealed Father compares to the Son in the same manner as the Son’s self-emptying of Philippians 2 compares to John 3:16-17: “For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life. Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him.” He “who was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men (Philip-pians 2:7-8). So too, in a very real way, God the Father “emptied” himself of a “godly” condemnation of the world through the sending of the Son. Because of that emptying we know God apart from wrath; we know him through the Son as the Father of the Son.

The Embodied God Jesus Christ reveals the Holy Spirit. Jesus is the Word of God and the Holy Spirit is not known apart from God’s Word. The rev-elation of the Holy Spirit is always in relation to Jesus...

The Rev. Timothy J. Swenson is the Director of Student Services

and Dean of Chapel

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Then, in the first part of chapter 6, Paul states that all this became ours when we were baptized into Christ. At our baptism “we were baptized into his death” (6:3b). “We were buried therefore with him by baptism into death” (Romans 6:4a). And, just as Christ was raised from the dead, so we are raised to “newness of life” (Romans 6:4b). This is a fact to be realized as opposed to something for which we are to work. All of this is important to what Paul writes in Romans 6:12-23, particularly the eleven verses preceding it. Thus, he begins this section with the word “therefore.” This “therefore” calls us to remember that what Paul is now going to write has its basis in what he has already said. According to Paul, we have been set free. He uses the verbal form of that very word Luther used to describe himself as a “freed man.” We “have been set free from sin and have become slaves of God” (Romans 6:22). Sin can no longer have mastery or dominion over us since we “are not under law but under grace” (Romans 6:14). This is a fact, and since it is a fact, Paul calls on us to live our lives within this truth. He writes, “So you also must consider yourselves dead to sin and alive to God in Christ Jesus. Let not sin therefore reign in your mortal body, to make you obey its passions” (Romans 6:11-12). Saying we are “dead to sin and alive to God” does not mean we are now sinless. Paul is not teaching some kind of doctrine of “perfection.” Both Paul and the other Scripture writers often remind us of our sinful nature - the ‘Old

In February of 1518 Luther closed one of his letters to George Spalatin by signing underneath his name the phrase “Both free and bound in the Lord.”2 The ideas of being a “freed man” and being “free and bound in the Lord” can be seen in Romans 6:12–23. I would encourage you to take a look at these passages in your Bible. Here Paul writes about what it means to be freed from the Law and finding real freedom by being bound to the Lord. Actually, Romans 6:12–23 is difficult to understand without reading what Paul has written in the first five chapters preceding it. Paul has stated that all are under the Law; that this Law condemns all and holds all “ac-countable to God” (Romans 3:19). He has declared that no one can be justified before God by doing the Law “since through the law comes knowledge of sin” (Romans 3:20). Instead of justification, “the law brings wrath” (Romans 4:15). As a matter of fact, with the coming of the Law, comes the “increase” of sin (Romans 5:20). Yet, what the Law could not do because of human sin, God did in Jesus Christ. God “put forward” Jesus “as a propitiation by his blood” (Romans 3:25). This Jesus “was delivered up for our trespasses and raised for our justification” (Romans 4:1). “We have now been justified by his blood” and “saved by him from the wrath of God” (Romans 5:1). All this is received, not by what we do, but rather, we are “justified by faith apart from works of the law” (Romans 3:28).

Shortly after the writing of the ‘95 Theses’ Martin Luther began to occasionally sign his last name as “Eleutherius” rather than “Luther.” This name was “a Latin transliteration from the Greek meaning ‘the freed man,’” highlighting his “belief that he was liberated by God’s word.”1

Free & Boundin Christ

By Rev. Douglas V. Morton

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Adam’ - which clings to us until the day we die. In Romans 7 Paul even speaks to us concerning the battle going on in the believer. Yet, Paul is telling us that since we are in Christ and no longer under the Law, we are not only set free from the guilt of sin, but also from the power of sin. “For sin will have no dominion over you, since you are not under law but under grace” (Romans 6:14). At one time all of us were under the complete control of sin. Having the Law didn’t help any; it only made things worse for us. “For while we were living in the flesh, our sinful passions, aroused by the law, were at work in our members to bear fruit for death” (Romans 7:5). But now, we who are in Christ are no longer under the Law and God has broken sin’s dominating power. Now, being under grace, we are able to fight in the battle against the sinful nature and the sin which seeks to lead us back into bondage. Only the Gospel can do this for us. Thus, for Paul, fighting against the power of sin and serving God is not something we do by the Law, but only by the Gospel. “Sanctification,” as one Lutheran theologian notes, “is thus simply the art of getting used to justification.”3 This sounds too simple for many of us and thus we tend to revert back to the Law when it comes to sanctification. After all, doesn’t Paul want us to have “the fruit” that “leads to sanctification” (Romans 6:22)? But what Paul actually says is that we “have been set free from sin” and that we “have become slaves to God” and thus “we are having” this fruit that leads to sanctification. All this is a fact. And all of this is founded upon and flows from the Gospel. Back in 1885, Dr. C. F. W. Walther spoke to the young seminary students who were under his care as a theolog-ical professor. One of the things he spoke to them about was how preachers can confound Law and Gospel by thinking that the preaching of the Law can improve some-one’s life; in other words, thinking that by placing people back under the Law you can change them. He writes, “This mingling of Law and Gospel also occurs when pastors become aware that all their Gospel preaching is useless because coarse sins of the flesh are still occurring among their listeners. . . . In such cases, the preacher may say to himself, “Wait, I have preached too much Gospel to them. I have to take a different tack. I must be silent on the Gospel for a while and preach nothing but the Law, and conditions will improve.”4

To this, Walther responds: Preachers who succeed in getting their people to stop certain evils by preaching the Law must not think that they have achieved something wonderful. But even the most corrupt congregation can be improved solely by preaching the Gospel in all its sweetness. The reason congregations are corrupt is always that their pastors have not preached the Gospel to the people enough. No wonder

they have accomplished nothing. For the Law kills, but the Spirit – that is, the Gospel – makes alive.5

What Walther says is seen as downright dangerous by many, particularly in our day and age when it seems many Christians and denominations have “thrown morality to the wind.” But, Walther is not implying that the preaching of the Law is unimportant. However, the Law must be put in its proper place. Like a giant X-Ray machine, the Law shows us what is wrong with us, but it doesn’t give us the power to do anything about it. It does what Walther says: It kills. It has no power to make us alive or keep us alive. People who live under the Law are always trying to measure up (Legalism) or they try to lower the Law’s standards (Libertinism). Both types of people, while they are at opposite ends of the poles, still have one thing in common: they are seeking to live under the Law. The truth is, only the Gospel frees and liberates. Romans 6 divorced from the Gospel will only lead people back into life under the Law.

Yes, there are commands in Ro-mans 6, as well as in the rest of the Bible. These commands are called “imperatives.” Yet, these “imperatives” are always based upon and flow from “indicatives”, based on the fact of who and what we are in Christ. Only those who know who and what they are in Christ (the indicative) are able to rightly deal with the command (the imperative). Only these people can re-ally understand what the Bible means by putting “to death the deeds of the

body” (Romans 8:13) or have a proper understanding of sanctification. The reality is, to “talk about sanctification in any way apart from justification is dangerous.”6 To do so puts one back under the Law, thus aborting any kind of Biblical sanctification by replacing it with a Law-orientated morality. Biblical sanctification is not a growth in holiness where we gradually “get better and better” before God. Rather, it is a daily mortification of the “sinful nature” and a “rising of the new nature.” Or, as Luther tells us in the Small Catechism: “. . . the old Adam in us, together with all sins and evil lusts, should be drowned by daily sorrow and repentance and be put to death, and that the new man should come forth daily7 and rise up, cleansed and righteous, to live forever in God’s presence.”8 As sinners the Law always shows us our sin9 and we run to Jesus as our only hope and freedom. This is a daily occurrence. It is the movement of Law and Gospel in our daily lives. It is important to understand that the sinful nature, or the “old Adam” as Luther calls him, is meant to be drowned since he cannot be “repaired.” Rather, as we learn from daily experience, this “old Adam” continually loves to “come up for air.” Thus, the Law daily accuses us and we daily run to Jesus as our only hope. And in Jesus, the “new man,” rises up and serves God freely and with delight. Because

Thanks be to God for who we are and what God has made us in Christ! We are free in Christ and we are bound to God in Him. This is not a contradiction, but liberation!

15

of this “new man,” sin no longer has dominating control over us, even though we will never be rid of sin until our “old Adam” dies with our physical death and only the “new man” remains. Thus, we will be engaged in battle through-out our lives. “For the desires of the flesh are against the desires of the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. But if you are led by the Spirit, you are not under the law” (Galatians 5:17-18).10

In Christ each of us can place the name Eleutheri-us behind our first names. We are truly freed men and women in Christ. This is not something for which we merely wish, but is a fact, an indicative. Not only are we freed from the guilt of our sin, but in the Gospel we are also freed from sin’s dominating power. We are no lon-ger “under the law,” but rather “under Christ” who is the Gospel himself. We “have been set free from sin and have become slaves of God” (Romans 6:22). What we find is that this slavery to God truly frees us, while being “slaves of sin” truly is the worst of all enslavements. The first is “life” (Romans 6:22). The other is “death” (Romans 6:21). Thus, Paul is horrified when he thinks of people who might use the Gospel of grace as an excuse to sin. “Are we to sin because we are not under law but under grace? By no means!” (Romans 6:15) “Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness?” (Romans 6:16). “How can we who died to sin still live in it?” (Romans 6:2) In an article entitled “Law and Gospel Preaching,” the author makes a plea to pastors to properly distinguish Law and Gospel when it comes to their preaching. Yes, the Law must be preached and not just in generalities. “We preach the Law to lead the contrite sinner back to Christ and for-giveness, absolution in the Lord’s saving Name. We preach the Law as schoolmaster, always leading to Christ that the sinner may be justified by faith (Gal. 3:24).”11 The preach-er has “a higher aim than to leave sinners in the hands of an angry God. Always, the preaching of the Gospel must follow closely.”12

Here is the truth: Only the Gospel saves and only the Gospel frees us to live in the freedom of slaves to God. Thus, the Gospel must predominate even when one preaches on the Christian Life. With the Gospel as the impetus for the Christian life, may we suggest that preaching toward life goals urge the hearer, not so much what is to be done and what he ought to do, but rather remind him who he is as a new creature in Christ. Certainly, we do not advocate an antinomian posture. Yet, when preaching speaks of the life and action of the individual Christian or the corporate life of the con-gregation, the starting point cannot be the work or action

desired, but rather the Gospel as it affects the person or persons. Help Christian people to comprehend who they are, new creatures in Christ. . . .In preaching, proclaim the Gospel, tell your people who they are in Christ, and they will show you their new life in Him. And leave the door open for them to return to the Gospel for absolution when they fall. And with that precious Gospel, invite them to take new strength to meet life as the new people they are in Christ.13

We who have been baptized and brought to faith in the Gospel are new creatures in Christ. This is what Paul tells us in Romans 6. In Christ we are forgiven all of our sins. In our baptism into Christ we died to sin and have become alive to God. In Christ we are truly free and are no longer under the dominion of sin. As we get to know what this means for us, we also begin to see how it can and does affect our lives in the here and now. We are free in Christ, no longer living under the law. This is what makes us glad “slaves of righteousness” (Romans 6:18) and prepares us for battle against the sin that wants to drag us back into its own slavery that leads to death. Thanks be to God for who we are and what God has made us in Christ! We are free in Christ and we are bound to God in Him. This is not a contradiction, but liberation!

1 Timothy P. Dost, Renaissance Humanism in Support of the Gospel in Luther’s Early Correspondence. (Aldershot, England: Ashgate Publishing Limited, 2001), 130. 2 Martin Luther, The Letters of Martin Luther. trans. Margaret A. Currie. (London: Macmillan and Co., Limited, 1908), 22.3 Gerhard O. Forde, “The Lutheran View” in Christian Spirituality: Five Views of Sanctification. ed. Donald L. Alexander. (Downers Grove: InterVarsity Press, 1988), 13. Italics are in the original.4 Carl Ferdinand Wilhelm Walther, Law & Gospel: How to Read and Apply the Bible. (St. Louis: Concordia Publishing House, 2010), 436.5 Ibid.6 Forde, “The Lutheran View,” 16.7 I have put the word daily in italics in order to emphasize it and its importance. 8 The Book of Concord, ed. Theodore Tappert. (Philadelphia: Fortress Press, 1959), 349.9 “The law always accuses us, it always shows that God is wrathful.” The Book of Concord, ed. Theodore Tappert, 125.10 This is a daily battle until we physically die. Thus, Paul writes: “So I find it to be a law that when I want to do right, evil lies close at hand. For I delight in the law of God, in my inner being, but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members. Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin. There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death” (Romans 7:21-8:2).11 Richard H. Warneck, “Law and Gospel Preaching,” Concordia Journal 16:2 (April 1990), 105.12 Ibid.13 Ibid., 117.

The Rev. Douglas V. Morton is Director of Theological Publications

&Theological Librarian

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God continues to work in the most unusual and unexpected ways. This is not news to most Christians, yet it never ceases to amaze me when I see how He works in commonplace days and in commonplace ways. I live in a retirement community with a high concentra-tion of Jewish people. I go to an emeritus creative writing class on Saturday mornings within our village. The class is quite large with maybe forty people who attend regularly. The instructor gives us a writing prompt and we have about five to ten minutes to write something relating to this prompt. On Saturday, September 14, I arrived at class to find only about half the group in attendance. The teacher said that because of Yom Kippur many of the members were celebrating this religious holiday. The prompt she gave us was to write about a holiday that we may or may not celebrate. Putting my pen to paper this is what I wrote: “Yom Kippur is the Day of Atonement and it is found in the Old Testament book of Leviticus, chapters 16 and 17. Once a year this Day of Atonement was celebrated by the Hebrew people. The people would gather in the temple to receive the atonement for their sins. In the temple the Holy of Holies was separated by a curtain from the rest of the temple. The high priest would enter this special place and he would offer the sacrifice of a lamb without blemish as a sin offering for the people. The high priest would wipe the sacrificed lamb’s blood on a goat. That goat was sent out into the desert symbolizing the people’s sins being carried away from them. Atonement had been made for their sins. It was the scapegoat for the sins and iniquities of the people. This Day of Atonement was special and necessary be-cause the people felt the burden of their daily sins and their guilt for not obeying God. They needed to feel as well as see the release of this tremendous burden. The Day of Atonement or Yom Kippur is still practiced today among Jewish commu-nities although there is no blood sacrifice being offered. As Christians, we believe that Jesus Christ as the High Priest of-fered Himself as the Perfect Lamb, unblemished and without sin, as a sacrifice for all the sins of all the people. This was a one-time sacrifice not a sacrifice done yearly, but only once. At Christ’s crucifixion the curtain that separated the Holy of Holies was torn in two; thus all of us, not just a high priest, can come before God to ask for forgiveness for our sins. As the blood sacrifice of Christ has been accomplished, there is no need for any more blood to be shed. He did it once and for all. The reason it was necessary for a blood sacrifice is that life

is in the blood. It is life for life. Through Christ sacrificing His own Blood we have received life eternal. The Perfect Sacrifice atoning for the sins of all people for all time.”

We had the choice of reading what we wrote and the class can make any comments as long as they are positive. I was asked if I wanted to read, and I quickly said a silent prayer, “Lord, be with me as I share this.” I read what I had written. When I finished the people applauded and the comments were quite surprising. Some of the Jewish members said they didn’t know what the Day of Atonement meant historically and that this had been quite informative. Some of the Christians said they had heard of the Day of Atonement but had never made the connection to how that related to Christ’s sacrifice. Others said this was an educational and inspirational piece; that even though it was short, it gave them the information and where they could find it and read it for themselves. I was asked if I would bring a copy for the class and it was suggested that I send it to a publication as it was worthy of sharing. The comments and compliments were great but the most rewarding part was that people had heard, in a non-threaten-ing way, about God and His love for us by sending His Son as atonement. Their ears and hearts were open as they were not anticipating this message. One of the women asked me how I knew about the Bible and I told her that I’ve taught it for years and that I particularly love teaching the Old Testament. I asked her if she was a Christian, “Yes, I am. Where do you teach now?” she asked. I told her that I wasn’t teaching Bible study at this time but that she should join us on Wednesday mornings at the local church. She said she would like that. Commonplace days and commonplace ways are how God uses us to bring about His will. If we are open and ready to be used anytime, anywhere, He will and does find a way to get His Word to His people. Praise be to Him!

By Constance J. Sorenson

Constance J. Sorenson isDirector of Congregational Relations

Commonplace Days, Commonplace Ways

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The Institute of Lutheran Theology and its Christ School of The-ology list a number of theological foundations and philosophical presuppositions on its website found at www.ilt.org > About Us > Mission & Vision. These assertions have set the direction of ILT and CST from the beginning. Some have asked about the philosophical presuppositions. Why do we have a philosophical direction? Is not theology enough? If we agree with other Lutherans about the centrality of the cross within Lutheran theology, the accents of law/gospel, the theology of the cross, the simul iustus et peccator, and the notion that the Infinite is carried by the finite, why do we look for divi-sion in philosophy? But our philosophical presuppositions acknowledge a real parting of the ways within the Lutheran theological ethos, and they nicely locate that parting with respect to the following asser-tions: Theological Realism: God exists and His existence and nature are logically independent from human awareness, perception, conception and language. Semantic Realism: Assertions about the divine have defi-nite truth-conditions. Language about the divine is not merely

expressive of the individual uttering it, or merely rule-governed linguistic customs of a community. Theophysical Causation: There is a causal connection be-tween God and the universe. It is logically and metaphysically possible for God to bring about an event in the universe that would not have occurred had God not brought it about. It is important to note that the tradition of theological reflec-tion beginning with Immanuel Kant (1724-1804), if consistent, must deny all three of these assertions. For Kant, God is an idea of human reason, and not an “empirical concept of the under-standing.” Accordingly, God cannot be conceived as a substance sustaining causal connections with events within the universe. Post-Kantian options within theology begin with the assumption that theological language cannot have truth-conditions where God is figured as a substance sustaining properties, some of which are relational causal properties. Accordingly, theological language must be “doing something else.” It must be a discourse expressive or disclosive of human feeling (Schleiermacher), thinking (Hegel), or doing (late 19th century Protestantism). To speak of these philosophical presuppositions as funda-mental assertions within a Lutheran context, however, immedi-

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By Rev. Dr. Dennis Bielfeldt

Confusing the Epistemic and Semantic Primacy of Christ

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ately brings charges that one has become “un-Lutheran.” One email I received claims that that I have committed the cardinal transgression of not beginning our theology with the revealed God - - Jesus Christ. It says that if one starts with the existence of God without clarifying the nature of God, then one might end up with a “definition of God that then shapes what we can say about Christ.” It goes on to declare that things should be the other way around: Christ should determine “what we can know and say about God.” We must start theology where God wants himself to be known: the revelation of Jesus Christ. My response to this charge is that it is critically important to distinguish ontology, epistemology and semantics. I agree with the claim that Lutheran theology must begin with God as revealed in Christ. No Lutheran would want to deny Luther’s contention in The Bondage of the Will that God remains hidden in His aseity (in-itselfness) and that human beings gazing upon this deus absconditus (hidden God) shall be deeply perplexed and thrown into despair. Yet this epistemic priority of Christ ought not be confused with His ontological priority. Luther’s Trinitarian thought is continuous with that of western theology generally; he holds to the timeless eternity of the three persons within the inner-Trin-ity. Christ has epistemic priority for the believer, even though Christ does not have ontological priority with respect to God Himself. Moreover, this epistemic priority of Christ must not be confused with a semantic priority. I deny any “theological atomism” which can isolate discrete meaning in the Christ event disconnected from the semantic context within which that event arose. Fifty years ago Wolfart Pannenberg’s Jesus, God and Man detailed the importance of the horizon of late Jewish apocalyptic thinking for the original understanding of who Christ was. The original event of Christ took place over and against a back-ground of beliefs and values making possible the identification of Jesus with the Christ. (I speak here of necessary, not sufficient conditions for the identification.) Clearly, the epistemic prior-ity of Christ is compatible with a semantic dependency upon context. My claim is that, for Luther, Christ has epistemic primacy even though the identity of Christ is dialectically relatable to the hidden God whom Christ reveals. For Luther, what Christ means is conceptually linked to the God that stands over and against him, the God whom he fears. Luther’s question is this: How can I find a gracious God? That this God is revealed in Christ in no way undercuts the claim that there is first presup-posed a meaningful category of ‘gracious God’ conceptually linked to God as transcendent of human finitude. Imagine what it would be like were Christ to have both semantic and epistemic priority. Presumably, humans confront-ing Christ would for the first time think about the dialectic of time and eternity, i.e., the very notion of the dialectic of time and eternity would flow from the encounter with Christ. Moreover, the notion that God is hidden in His aseity would have to arise, as would all thoughts of the divine, in the existential encounter with Jesus the Christ. But this would be to entirely reject any category of general revelation in Luther. There would be no hu-

man experience of order, history, goodness or beauty that would allow formation of the “God concept” independently of encoun-ter with Christ. Furthermore, the witness of the various religious traditions with respect to the finite and infinite would have somehow themselves to be grounded in the revelation of Christ. (This would make the very notion of theism somehow depen-dent upon the revelation of Christ. But, presumably, theism was around long before Christ was revealed.) The assertion of theological realism and theophysical causation are meant only to recover the “God concept” Luther presupposed in his assertion of the epistemic primacy of Christ. Knowing a thing to be is quite a different thing than to have the semantic capacity to know the thing to be. My claim is this: There has been a gradual shift over the last two centuries in the concept of God, in the very meaning of ‘God’. This change has brought with it a shift in the underlying implicit “theory” upon which the discovery of Christ as Savior is possible. For moderns and postmoderns, Christ does not, and cannot mean the same thing as was meant in Luther’s time. (I speak of the meaning of Christ, but should this be problematic for some-one with philosophical scruples, one can easily construe it as the meaning of statements about Christ.) The upshot of all of this is that we now say the same things about Christ, but really mean quite different things about Him. In other words, our ontologi-cal claims are a function of the semantic fields we inhabit when making these claims. This state of affairs is fully compatible with the assertion of the epistemic primacy of Christ. So why is it that the ELCA and LCMS divide when they seemingly make the same confession? Why is the understanding of theological things of those congregations leaving the ELCA for LCMC and NALC often somehow “different” than that cur-rently remnant within the ELCA? My claim is that different notions of God, of time and eter-nity, lurk in the background, determining the content (Gehalt) of Christ as “that which shows itself as itself.” Simply put, the identity conditions of Christ are not wholly established by the phenomenon of Christ Himself, but are partly determined by the background theory upon which the “observation” of Christ oc-curs. The philosophical presuppositions of the Institute humbly wish to bring to the light this background theory so that there can be some continuity within Lutheran theology as to the most important thing: the reality of Christ and Him Crucified.

Dr. Dennis Bielfeldt is president ofthe Institute of Lutheran Theology

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The students, board members, and staff of the Institute of Lutheran Theology would like to thank all who have donated to this ministry in 2011 and 2012. An *asterisk by a name means they have given both years. It is through the generous support of individuals that ILT is able to provide the affordable theological education necessary to prepare the next generation of faithful Lutheran preachers and teachers. In spite of our thorough-ness, we may have missed someone. If so, we apologize. Please let us know. Thank you!

*Marian Aaker Edina, MN *Irvin Aal Saint Michael, MN Jim & Lois Aasland Appleton, MN *Theodore and Dorothy Mae Ager Waterville, IA Dr. Carl Albing Saint Paul, MN Donald Albright Omaha, NE Pastor Paul Andell Aitkin, MN *Mark Andersland Cedar Rapids, IA Ruth Anderson Puyallup, WA G Barry Anderson Saint Paul, MN Pastor Bryan Anderson Clear Lake, WI *Jane Anderson Schaumburg, IL Larry Anderson Sioux Falls, SD Courtney & Myrna Anderson Sioux Falls, SD *David & Karen Anderson Hudson, SD *Pastor David Andreae Decorah, IA *George & Ailiin Andrews Painesville, OH

*Verna Anfinrud Fargo, ND *Bob & Karen Appelwick Madison, SD Joan Arnold Holloway, MN Julie Ashbaugh Hutchinson, MN Edward & Margaret Augustine State College, PA Eric Ause Chicago, IL Rev. Myrwood Bagne Austin, MN Jon & Kris Baker Scobey, MT Fred Baltz Galena, IL *Norman Barker Le Mars, IA Betty Baumann Sun City, CA *David Beatty Woodburn, OR Louis & Agnes Becker Minneapolis, MN Larry Beckman Dennison, MN *John & Carl Beem Miltona, MN *Lloyd Behnke Oconto Falls, WI Charles & Mary Behrens Mankato, MN Robert & Velda Bell Salem, OR

Roger Benrud Goodhue, MN Vera BentsStewart , MNDavid BergAnnapolis, MD John & Mary Berger Maumee, OH *Rev. Paul Berthelot Richland, WA Leroy Beutel Fredericksburg, VA

Wilbert Bielfeldt Ruthven, IA *Dennis & Susanne Bielfeldt Brookings, SD Russell Blaschke Abilene, TX *Grace Bohannon Topeka, KS *Warren & Dorothy Bolmgren Minneapolis, MN

Pastor Richard Borrud Ellensburg, WA John & Barbara Brassfield Kent, WA *A.J. Brauer Florence, OR *Rev. Paul Breddin West Des Moines, IA Hugh Brewer Lennox, SD Charles Brodahl Anchorage, AK *Donald Buckner Cameron, WI Franklin Burke Hutchinson, MN Margaret Byers Moville, IA Truman Carlson Morris, MN *Pastor Arne Carlson Fargo, ND Joan Carruthers Springfield, MN *Dale Carstens Brandon, SD Rev. Maija Cepure-Zemmels Golden Valley, MN Pastor Michael G. Chaffee Lincoln, NE Viola Chavez Medical Lake, WA *Betty Christenberry Lake Havasu City, AZ Pastor David Christensen Marshall, MN

*B.R. & Esta M ChristiansenNorth Plains, OR *Bea Christophersen Tacoma , WA *Rev. Dr. James Clark Dunwoody, GATammie ClarkOrrville, OH Jim & Mimi Clifton Johnson City, TX Dr. John & Mary Cobb Pembina, ND Ernest Collard East Wenatchee, WA *Signe Cone Winona, MN Frances Crivello Bella Vista, AR Robert E Crofton Ava, MO Dana Crooks Toronto, SD *Donald Dahl Spring Valley, MN Gladys Danahy Parker, CO Diane Davis Shoshone, ID Dolores & Wayne Delp Hancock, MN Pastor Doug Demlow Vail, AZ *Dick & Dorothy Desens Hutchinson, MN Jean Dewalt Delaware, OH

“We are certainly

blessed by those who

believe in our mission to

equip the next generation of faithful Lutheran

teachers and preachers.”

President Dennis Bielfeldt

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*James Dick Fort Ransom, ND Robert Dierks Chokio, MN Gary Diers Waverly, MN Dr. Doug Dillner Riva, MD David Doerr Ridgecrest, CA *Gerhardt Dohmeier Parkville, MD Christ Dronen Minneapolis, MN *M. Richard Druckrey Oconomowoc, WI *Lois Dumont Saint Ignatius, MT Roland & Mary Ebent Hutchinson, MN Dr. Vance Eckstrom Lindsborg, KS Judy Ehler Ossian, IA *Irene Ehlers Omaha, NE *Galen & Jayne Eiben Shell Rock, IA *John & Marlene Eidsmoe Pike Road, AL Douglas & Gerri Elletson Cushing, MN Leland Ellingson Crookston, MN Richard Elmquist Tacoma, WA Lee & Barbara Elsass Greenville,OH *Harold Emerson West Bend, WI Richard & Mavis Erickson Baxter, MN Blaine & Pat Erie Minot, ND *Irvin Eshenour Dillsburg, PA *Wayne Faber Le Mars, IA Clarence Finman Red Rock, AZ *Ora Dell Fischer Sleepy Eye, MN

W.O. Fisher Fargo, ND Alton & Carolyn Fiskness New London, MN *William Fitch Dubuque, IA Joe Fjelstad Sun City, AZ Roger & Joanne Flaten Eau Claire, WI Willard Fluck Hector, MN Dr. Herb & Margie Foelber Brenham, TX Ted & Bonnie Fokken Minneapolis, MN Folkerts Family Farms, Ltd Rudd, IA *Nels & Janet Forde Golden Valley, MN Helen Freund Sun City, AZ *Rev. Norman Freund Fremont, NE *Pastor Randall Freund Perham, MN *Max Fritzler Maple Grove, MN Marilyn Fuhr Hutchinson, MN Lockered Gahs Nottingham, MD *R.E. Gandrud Glenwood, MN Peter L. Gemuenden Duluth, MN Gerhard & Arlyce Gerdes Dodge City, KS Michael Gibbs Waterville, IA *Ernest Gilbertson Fargo, ND *Hilda Goetzka Sparta, MI Judith & John Golden Philadelphia, PA David & Karla Golding Montpelier, OH Nathan Goodwin Austin, MN

Pastor Gerhardt Gosnell Clyde, OH *Grande Lake Trust Lake Park, MN Mark & Kathy Granquist Northfield, MN *Margaret Grorud Hutchinson, MN *Knud Grosen Great Falls, MT *Charles Gross Newport Beach, CA *Elaine Gruetter Curtice, OH *Conrad Guetzlaff Sheldon, IA *Rev. Theodore & Carol Guetzlaff Waverly , IA John & Jane B. Hasse Swanville MN*Cliff Hadley Huron, SD *Rev. Raymond Hagberg Spencer, NE *Ethel Hagen Orient, SD David Hagen Ponsford, MN *William & Mary HaggisDover, OH James Hale Mesa, AZ Lorraine Hammer Bird Island, MN *Ken & Barbara Hand Tempe, AZ Timothy Hansen Kent, WA *Wayne Hansen Audubon, IA *Paul Hanson Minneapolis, MN *Harold Harms Brunsville, IA *Dale & Mary Harpstead East Lansing, MI William & Mollie Harrell Bloomsburg, PA

Rev. James and Ingrid Harrison Lindsborg, KS *Vernon Hartung Swanville, MN Wallace Haugan Kent, WA *Kenneth Hauge Fredericksburg, VA *Rev. Rex Heidmann Beaverton, OR * N. Dean & Mary Ann Hemphill Omaha, NE *Roland Henderson Genoa, OH Roy Hendrickson Scottsdale, AZ Mary Henriksen Omaha, NE *Charles & Anne Hesse Coralville, IA *Lou & Deb Hesse Moses Lake, WA Pastor Gerald Hibbard Chetek, WI Gail Hill Kent, WA *Tom & Fran Hill Dubuque, IA *Dr. Hans Hillerbrand Durham, NC Dr. Mark Hillmer Afton, MN *Dr. Paul Hinlicky Catawba, VA Barbara Hinton La Jolla, CA Ramona Hjerpe Hutchinson, MN *Kim Hoffer Plymouth, MN *Rev. Richard Hofstad Minneapolis, MN *Eugene Holen Arnegard, ND Lyle Hollander Boyden, IA Vicki Hollmig New Braunfels, TX J. Bruce Holmquist Omaha, NE John & Karel Holten Surprise, AZ

Margaret Hopkins Mesa, AZ * Warren R. & Judith M Horton Olympia, WA *Richard Hovet Arlington, WA *Rev. N Ralph Huget Sun City, AZ Mr. Hulteng Crownsville, MD Pastor Tom Hunt Story City, IA Don & Donna Hustad Manlius, NYCarol Jackson San Antonio, TX * Emogene Jacobsen St. Paul, MN *Rev. Marlayne L. Jacobson La Valle, WI *Gerhard Jacobson Hamilton, VA *Robert Janssen Clarksville, IA *Francis & Lin Jeffery Lakewood, WA *Bernice Jensen Eugene, OR O. Myron & Marilyn G. Jerde Sioux Falls, SD K.D. Johnson Minnetonka, MN *Eileen Johnson Mercer Island, WA *Judeen Johnson Volga, SD * Ch R. William Johnson Lakewood, WA Julia Johnson Sedro Woolley, WA *Lowell Johnson Northfield, MN Gwen Johnson Waseca , MN James Johnson Lake Elmo, MN Richard & Edith Jones Hanover, IL *Juri Jurisson Sun City, AZ

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*Rev. C. Thomas Kangas Bremerton, WA Neil Karpe Anoka, MN *Doyle Karst Beatrice, NE Terry Kaskie Hudson, SD *Edwin Kauffman Allison Park, PA Emil Keller Rockville, MD Paul Keppler Irvine, CA M. Kessler Danville , PA *James & Myrtle Kettner New Hope, MN Ruth Kirk Pembroke, ON Brad & Marda Kirkwood Idaho Falls, ID Eric & Ellen Kjesbu Olympia, WA *Earl Knitt Pardeeville, WI Arthur & Edna Knudsen Vancouver, WA Pastor Paul Knudson Hutchinson, MN *Marvin Koenig New Braunfels, TX Joan Kolbo La Habra, CA Klaren & Cheryl Koompin American Falls, ID Donald Koopsma Hudson, SD John Koziol Saint Paul, MN Janet Kreie Brownton, MN Eldon Kruger Magnolia, MN *Yvonne Krupke Hancock, MN Frank Kube Reedsburg, WI Kenneth Kuehn Prineville, OR

Jacqueline Kuhn-Huber Elkridge, MD *David Kulow Riverview, FL Michael J Kurtz Annapolis, MD *Michael & Sharleen Lamb Hutchinson, MN Edward Lang Toronto, OH Richard Larabee Earlville, IL *Philip Larsen Blair, NE Jerry Larson Glenwood, MN Kenneth Lee Fairfield, MT *Penelope Lee Great Falls, MT *David Leidig Rochester, NY *Arlene Lellelid Falcon Heights, MN William & Julianne Lemaster Moses Lake, WA Robert & Helen Lerohl Sacred Heart, MN Vernal Lind Battle Lake, MN Paul Lorentzen Staten Island, NY Melville Lundin Brigantine, NJ Kenneth & Kay Lynch Bloomington, IL Cliff Macrae Cochrane, AB Mr & Mrs. Jon Magnuson Corona del Mar, CA Patricia Mahlstedt Circle, MT *George & Jeanette Mahlstedt Circle, MT *Dr. & Mrs. Charles Irvine, CA J Estate Mark Omaha, NE Rev. Reinhold Markwart Marshall, WI

Polly Marshall Mankato, MN James Marsho Brookfield, WI *Dale Masher Los Altos, CA *Carol Matson Kent, WA Judy Mattson L`Anse, MI Roger & Karen Mattson Duluth, MN Rev. Matthew McCormick Mount Pleasant, SC David McGettigan Ocean City, NJ

*Byron McGregor Mankato, MN *David Mehl Fort Worth, TX Pr. Richard Melchert Harvey, ND Pr. Peter Menke Arcanum, OH Bruce Merle Kent, WA Robert Meyer Saint Peter, MN Nancy & Robert Michaelis Oakland Gardens, NY

Carl Miller Bellefonte, PA *Rev. Jack Miller Millville, MN Charles Mingle South Plainfield, NJ David Morken Thief River Falls, MN*Rev. Douglas & Nancy MortonBrookings, SD *David Moxness Fremont, NE Erika Muenich Battle Ground, WA Donald Munger Newcastle, WY

*Bill & Kathy MurrinBrookings, SD *Robert Myller Saint Paul, MN *Gary Nathan Hayward, WI *Ronald Negri Minnetonka, MN *Rev. Craig & Wendy Nehring Caroline, WI Don Nelson Vida, MT Mary Jane Nelson Gold Canyon, AZ

John Nelson Woodbury, MN J Edward Nelson Moses Lake, WA Joan Nelson Fremont, NE Kenneth Nelson Minot, ND *Dean & Cheryl Nelson Los Banos, CA Don & Gretchen Nelson Alexandria, MN *Irene Nelson Roseville, MN Albert Ness Sharon, ND *Michael & Eunice Niebaum Olathe, KS Lois Nieman Belmont, CA Hilda & Molly Nikkila Chardon, OH Konrad & Sharon Norstog Watford City, ND *Dorcas Ode Brandon, SD Pastor Donald Ofsdahl Garden Ridge, TX Daryl Olsen Audubon, IA Pastor Norman & Romana Olsen Starbuck, MN John Onstad Santa Fe, NM *Harlan Orham Great Falls, MT Thomas Orr Long Prairie, MN W.R. Joan Orso Gwynn Oak, MD Donald Orton Omaha, NE *Daryl Ostercamp Moorhead, MN Randal Ouimette Arroyo Grande, CA *Paul Overgaard Albert Lea, MN Gary Parfit Star, ID

“When schools flourish, things go well and the

church is secure. Let us make more doctors and masters. The youth is

the church’s nursery and fountainhead. When we

are dead, where are others [to take our place] if there are no schools? God has

preserved the church through schools. They are

the preservers of the church.”

Martin Luther

*David & Penny Patterson Toronto, SD Viann Pearson Hoffman, MN Lucille Pederson Buffalo Lake, MN Robert C & Nancy Perkins Fargo, ND Fred Peters Salem, OR *Don & Char Petersen Starbuck, MN David Peterson River Falls, WI Clyde & Barb Peterson Hutchinson, MN Kevin Peterson Herndon, VA *H.V. Phillips Hutchinson, KS *Frank Pieper Emden, IL *Pastor Paulus Pilgrim Hutchinson, MN *Calvin & E. Marlene Pitt Millbrae, CA James Powers Moorhead, MN *Sylvia Pridal Taunton , MN L.M. Puffert Seattle, WA Albert Hon Quie Minnetonka, MN Richard Quirion Schoharie, NY Bernard Ransom Camden, SC Mary Regan Minneapolis, MN Charles & Pamela Rein Big Timber, MT Thomas Renslo Caledonia, MN Charles Reppert Pender, NE *Mark & Julie Richardson Hutchinson, MN *Jerome & Jean Ricks Alexandria, MN

*Dianne Riensche Burr, NE *Barbara Riessen Madison Lake, MN Maxine Ripley Aladdin, WY Dr. Deborah Ritter Medford, NJ Martha Roberts Chandler, AZ *Donald Roberts Cornelius, OR Del & LaRue Roberts Omaha, NE *Inez Rodning Sun City West, AZ *Norine Roepke Hutchinson, MN Werner Roesener Dodge City, KS *Hans & Rachel Ronnevik Fergus Falls, MN Rev. Fred & Sally Rosin Bryant, SD Henry & Carolyn Ruggles Saint Paul, MN Frances Ryder Lynnwood, WA Donna B Saathoff Sterling, NE Pastor Ronald & Lila Sagness Outlook, SK Tom Sandersfeld Marengo, IA John Schaertel Harrisburg, PA Ronald & Lila Schedler Shingle Springs, CA *Barbara Scherer Fredericksburg, TX *Alan & Debra Schjodt Blair, NE Gary Schmidt Manchester, IA * Waldemar & Inez Schmiesing Hanska, MN Marsha Schmit Hutchinson, MN WM. F. Schoneck Marion, WI

Rev. Robert Seibold Shippensburg, PA H.W. Selman Willow Grove, PA Robert Shindle Chambersburg, PA *W.S. Shipman Dillsburg, PA *John & Wilma Jean Sickman Stendal, IN * M.James Simonson Oshkosh, WI George C & Carol K Sipe York, PA Gerald Siverson Maplewood, MN *Ken & Julie Slag Bismarck, ND William Smith Ruthven, IA Rev. Richard Smith Bismarck, ND *Keith Smith Revillo, SD Stephen Sokolyk New Braunfels, TX Richard Solberg Fargo, ND Allen Solemslie Mount Vernon, WA Randy Sook Marshall, MN Pastor Terrill & Sara Sorensen Britton, SD Leland Sorenson Sun City, AZ Rev. Jay & Isa Spoonheim Santa Fe, NM Robert Stam Amery, WI Arlan Stangeland Pelican Rapids, MN *Rev. Dr. Kenneth Stangeland Elmwood Park, IL Howard & Verda Stewart Detroit Lakes, MN Jon & Jannette Stoneman Camano Island, WA Austin Swanson Clarence, NY

*Larry & Connie Swanson Fargo, ND Murray Swenson Hutchinson, MN Rev. Dean Swenson Chisago City, MN * Timothy & Dale Swenson Brookings, SD Maxine Thompson Sun City, AZ Gerald J & Carol A Thor Waseca , MN Glennys Thormodsgaard Saint Paul, MN Gary Throp Lakeside Marblehead, OH Roger & Rita Tiede Hutchinson, MN Curtis Tilleraas Moorhead, MN *Michael & Pamela Tokstad Portland, OR *Rev. Jack Trethewey Milwaukee, WI Marilyn E Trisch La Crosse, WI *Rev. Kenneth Truckenbrod Sun City, AZ *Kip & Sherri Tyler Omaha, NE Morris & Grace Ulring Alexandria, MN *Veegaete Francis Vande Powell, WY Peter Vanker Markham, ON Robert Vieker Allison, IA Michael Wallace Grapevine, TX Gordon Waller Circle, MT *Rev. Robert Ward Banks, OR Rev. Harold Watrous New Effington, SD *Ruth Weinbender Sun City, AZ

George & Connie Weinman Minneapolis, MN *Albert Weisbeck Bismarck, ND Gard DC Wheelock Grand Rapids, MN *Col. J. R. Wifall Albuquerque, NM Charles Wilfong Phoenix, AZ Jon Willand Minneapolis, MN John & Evelyn Williams Sheridan, WY *Garet Williams East Aurora, NY *Vincent Williams Iowa City, IA Rev. Barbara Wills Northwood, IA Al & Lois Wilson Petawawa, ON*Arnold & Martha WinterSheldon, IA Daniel & Camille Wissmann Appleton, WI John Wissmann Clintonville, WI Dr. Phillip Wold Mankato, MN Linda Wood Billings, MT Sharon Worthington Des Moines, IA * Robert & Marguereta Yaeger Ortonville, MN Helen Yetter Duluth, MN *Wayne & Jenice Yoder Knoxville, TN *Roberta Yoder Urbandale, IA *Theodore Youngquist Brookfield, WI Nancy Zoeltsch Philadelphia, PA

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