The Lutheran Spokesman (January 1996)
(Click icon to view large version of cover, or click here.
the LORD has anointed me to preach good news to the poor. He has
sent me to bind up the brokenhearted, to proclaim freedom for the
captives and release from darkness for the prisoners
In this issue:
One Died For All
A King-Sized Bed
The Leipzig Interim
"Stand For Something"
Pastor James Shrader
For Circulation and Subscription Information, click here.
A Compelling Message,
A Compelling Motive
"If we are out of our mind, it is for the sake of God; if we are in
our right mind, it is for you. For Christ's love compels us, because
we are convinced that one died for all, and therefore all died."
-- 2 Cor. 5:13-14
WANTED: Messenger; must be willing to work long hours for little or
no pay, and travel often at own expense; job hazards include verbal
and physical abuse, false accusations resulting in run-ins with the
law, and the probability of losing one's life in the line of duty.
A brief look at this job description quickly brings the thought to
mind: "A person would have to be crazy to accept a job like that!"
One man who took up this work admitted that he might appear to be
just that when he wrote: "If we are out of our mind, it is for
the sake of God..." From the beginning of his career as the
Lord's messenger, the apostle Paul was constantly aware that his
chosen vocation -- or rather, the vocation that chose him -- would
mean a life of self-denial in the interest of the Gospel.
So it happened. Paul was beaten, stoned, hounded from town to twon,
imprisoned, and finally martyred because of his witness for his
crucified and resurrected Lord.
What was it that drew him, inspired and motivated him to continue on
this difficult and dangerous path? By his own admission, it was not
his own choice at all. No, Paul was compelled to witness to the Gospel
-- not forced by the Lord's will, but rather moved by His love.
The compelling nature of Jesus' love and the message that He sent Paul
to proclaim are one and the same. They are beautifully summarized for
us in four words: ONE DIED FOR ALL.
ONE -- Jesus Christ and He alone
DIED -- the ultimate payment for sin
FOR -- as a substitute for others
ALL -- no sinner is excepted!
The sins that bind the hearts of men may be thick ropes of outward
vice, or they may be the silky threads of selfishness, hatred, and
lust hidden in the heart. The devil doesn't care which temptations he
employs as he has his successes against us each day. He knows that
open and secret sins alike separate us from God and merit eternal
death to our souls.
But -- thanks be to God! -- "if one died for all, then all died." This
Gospel assures us that, as far as God is concerned, we have already
died for our sins, since Christ has died in our place! With God's
wrath expended, there is nothing left to fear, since "there is
therefore now NO condemnation to those who are in Christ Jesus" (Rom.
This compelling message that speaks grace to our hearts is also a
powerful motivation for us to speak it to others. This is the
occupation before us, and we know that the job description for
"disciple of Christ" hasn't really changed down through the
WANTED: Messenger; must be willing to work long hours for little or
no pay, and to be hated by family and friends, if necessary, out of
devotion to employer; disregard for temporal goods a prerequisite;
on-site job hazards a distinct possibility.
What could possibly make a person desire to take up this work and stay
the course? Neither promise of reward nor threat of punishment can do
it. Neither personal goal-setting nor the expectation of others will
serve the purpose. Only a divine power will move us to do this blessed
work of proclaiming the Gospel. This power is the love of Christ that
has already sought us out and has already saved us by faith in His own
"One died for all." This is both the message and the motive for Jesus'
employees -- which means all of His disicples, which means YOU.
There is no higher calling, no finer occupation. The salary may be low,
but the benefits are positively compelling!
--Pastor Bruce Naumann
The iron bedstead 13 1/2 feet long and 6 feet wide described in
Deuteronomy chapter three was both king- and giant-sized. "For only
Og, king of Bashan, remained of the remnant of giants. Behold, his
bedstead was a bestead of iron; is it not in Rabbath of the children
of Ammon? Nine cubits was the length thereof, and four cubits the
breadth of it, after the cubit of a man" (1 1/2 feet).
King Og's height probably matched that of Goliath who stood 9 feet, 9
inches tall. Such towering men of war easily intimidated most of their
opponents. When Israelite soldiers saw Goliath, they fled from him and
were sore afraid. We express similar fears today. "Where does a 500
pound gorilla sit?" "Anywhere he wants to!" The more powerful controls
Our Lord expressed this same truth when picturing His imminent victory
over the spiritual giant, Satan, and our release from that tyrant's
slave-labor camp. "When a strong man, fully armed, guards his own
palace, his goods are at peace. But when a stronger than he comes upon
him and overcomes him, he takes from him all his armor in which he
trusted and divides his spoils (possessions)" (Lk. 11:21f).
Long ago the devil enticed our foolish human race to join his "I am a
god" cult. His hypnotic personality so permeated the human body, soul,
and mind that none of us could by our own reason or strength return to
our heavenly Father's home. We lay in bondage, sin, death, and
darkness, but . . .
God's love was working to set us free.
He sent forth Jesus, that true Redeemer,
He sent forth Jesus, and set us free.
God the Son began our undeserved rescue by joining the human race.
Since we are made of flesh and blood, Christ also took a human nature
into His person. The man Jesus was conceived by the Holy Ghost in the
virgin Mary and born from her at Bethlehem. For the next 33 1/2 years
that God-man lived here on earth as one of us. During that time no
shameful desire or thought ever crossed His mind. A video tape of
His earthly life would show that He never once spoke or acted against
God's ten commandments. God the Father declared: "Jesus is My beloved
Son. I am well pleased with Him."
The Savior then gave the record of His perfect life to all of us. He
became "the Lord our righteousness." The title on His video tape label
now reads, "The Sinless Life of Every Human Being." After replaying
that tape, the holy God says to each one of us, "You are My beloved
child. I am well pleased with you."
In order to prevent Satan from playing the original tapes of our
sin-filled lives before God, our merciful Redeemer assumed full blame
for our many transgressions. He wrote His name on the labels of our
tapes. "The Lord laid on Him the iniquity of us all" (Is. 53:6). God
punished Jesus by death on the cross for all our sins. In this way
Christ erased all our incriminating tapes. He broke us free from
That is why Martin Luther exulted:
Tho' devils all the world should fill,
All eager to devour us,
We tremble not; we fear no ill,
They shall not overpower us.
The devil still walks about looking for some soul he can recapture. We
should be wary of his tricks but need not dread his attacks. The Lord
who has all power in heaven and earth dwells in us Christians by His
Gospel. By being strong in the Lord and in the power of His might, we
can resist the devil and force him to flee.
The Lord also encouraged Moses about the giant Og and his armies.
"Fear him not, for I will deliver him, and all his people, and his
land, into thy hand" (Deut. 3:2). Later on Moses reminded the
Israelites: "The Lord our God delivered into our hands Og also, the
king of Bashan, and all his people; and we smote him until none was
left to him remaining" (Deut. 3:3).
Nothing remained except that cumbersome artifact stored in Rabbath: an
iron bedstead 13 1/2 feet long and 6 feet wide.
--Pastor Robert Mackensen
What is your most precious possession?
It is not hard to imagine the range of answers one would get to such a
question. Some might name a treasured family heirloom, others a
precious object they searched for and saved for. Those who are more
thoughtful might say their spouse or children. Those more
materialistic might value most highly a car or boat.
But how would we answer? Our first thought might be one of the kinds
of things mentioned above. But as children of God we could give
finally only one answer: the forgiveness of sins that we have through
faith in Jesus Christ. Forgiveness of our sins means that we have
nothing to fear from God, not even on Judgment Day. It means that we
have life, now and forever. It means that we have God's favor and His
help day by day. Every other possession we could lose and life would
go on. But to lose the forgiveness that we have in Christ would be to
Our forgiveness is something we did not buy and could never earn. It
is a gift from God. But it was a most expensive gift, bought at great
cost: the sacrifice of His own Son.
The forgiveness that Christ won for us is complete; it includes every
sin, past, present, and future. But the peace that we have in the
knowledge of forgiveness is disturbed by our daily sins. We repeat the
same sins, over and over. We may be ever so confident of God's
forgiveness in general, but we still feel guilty about yesterday's
sins, and today's. We sometimes fear that we have offended God once
too many times, and that this time He will not forgive us. We have an
ongoing need for God's forgiveness and for the assurance of His
It is exactly for this that Christ has given us the sacrament of Holy
Communion. Here He gives us -- in a way that is beyond our
understanding -- His own body and blood, the very body and blood that
He gave and shed when He offered His life as a sacrifice for human
sin. And as we eat and drink we hear the words -- Jesus' own words --
" . . . given for you . . . shed for you." The sacrament gives us
assurance that is individual and personal. It is the Lord Himself
telling us one by one, "I died for you. Your sins are forgiven."
Holy Communion then gives us the same kind of personal grace that we
received in our Baptism. But, unlike Baptism, Holy Commuion was given
to be repeated. This life-long repetition of the sacrament assures us
that the body and blood of Chirst, given and shed for us, never runs
out. It is available to us again and again, to the end of our life,
giving us forgiveness.
Does Holy Communion actually give us forgiveness of sins? Yes, it is a
means of grace. The sacrament is no human invention. Christ Himself
instituted it and gave it to His Church. It is a means by which God
gives us His grace, the forgiveness of sin. Whoever receives the body
and blood of Christ, believing the words of Christ, has forgiveness.
As we take inventory of our possessions we should then have no trouble
deciding which of them is the most valuable. It is the forgiveness of
sins, which we have in abundance in the sacrament of Holy Communion.
--Pastor John Klatt
(2 Cor. 5:17)
Studies in Second Corinthians
The Church lives by perpetual repentance. Luther summarized his
concerns for the church and the Gospel in the first of his ninety-five
theses, in which he states that "penance" is not an outward mechanical
performance, but an inner attitude of mind which continues throughout
The clarion call of John the Baptizer "Repent for the kingdom of
heaven is at hand" sounds out of place in modern ears. There is very
little concern for true repentance. Modern preaching has a flavor of
political correctness as it avoids any mention of sin and any negative
connotation invoked by calling for a turning from sin. Part of this
results from the fact that society has minimized sin and destroyed the
reality of accountability and responsibility to God. "The "god of this
world" has blinded the minds of people so that they do not realize
their spiritual needs and impotence.
In his first letter to the Corinthians the apostle Paul had dealt very
sternly with sins troubling the Corinthian congregation. In particular
he had warned them not to tolerate the behavior of the man who was
living with his father's wife. He commands them to deliver this
person to Satan. This was not done in a spirit of self-righteousness
but out of a genuine concern for an individual caught in sin. The
apostle had to lay it on the line with plain and strong words. He
regretted that he had to discipline the congregation, but this was
necessary for their own good. In verse eight Paul writes: "For even if
I made you sorry with my letter, I do not regret it; through I did
regret it. For I perceive that the same epistle made you sorry, though
only for a while" (2 Cor. 7:8). Paul was sorry that his strong words
caused the congregation pain, but it was necessary for the greater
good of the congregation.
The aim of Paul's strong rebuke was that the congregation be brought
to true repentance. They recognized that their attitude and conduct
were contrary to God's will. They responded with true repentance.
Titus had brought to the apostle this comforting report of the
Corinthian congregation's repentance. Paul rejoiced "not that you were
made sorry, but that your sorrow led to repentance. For you were made
sorry in a godly manner" (2 Cor. 7:9).
Paul distinguishes between "godly sorrow" and "the sorrow of the
world." In both cases there is a feeling of guilt and sorrow, but the
result of these two sorrows is worlds apart. The "sorrow of the world"
is simply the feeling of guilt for having done something wrong. For
instance, many children are sorry because they have been caught doing
Sorrow which is only guilt produces only death. In the Bible two
examples of this "sorrow of the world" are King Saul and Judas. King
Saul killed himself (1 Sam. 31:4) because of the sorrow produced by
losing the battle with the Philistines and being wounded in the
process. This sorrow was a result of Saul's disobedience of God's
command and his rejection by God (1 Sam. 15). Judas is another example
of sorrow over sin that leads to death: "Then Judas, His betrayer,
seeing that he had been condemned, was remorseful and brought back the
thirty pieces of silver to the chief priests and elders, saying, 'I
have sinned by betraying innocent blood.' And they said, 'What is that
to us? You see to it! Then he threw down the pieces of silver in the
temple and departed, and went and hanged himself" (Mt. 27:3-5). It is a
terrible thing when guilt and sorrow over sin lead only to despair and
death. The world has no answers for this sorrow over sin.
The Sorrow That Is From God
There is however a "godly sorrow." This sorrow is from God and leads a
person to repentance over his sins and to faith in Jesus Christ for
forgiveness. Godly repentance includes not only sorrow and guilt over
sin. It includes faith which trusts in Jesus Chirst for free
forgiveness. This sorrow leads a person, by the power of the Holy
Spirit, to Jesus and the cross. This godly sorrow brings a repentance
that leads to salvation.
There are many examples in the Bible of this godly sorrow. In contrast
to King Saul and his sorrow over death, we have the example of King
David. David sinned against God when he committed murder and adultery.
David's sorrow over sin led to the blessed knowledge of God's
forgiveness. "I acknowledged my sin to You, and my iniquity I have
not hidden. I said, 'I will confess my transgressions to the LORD,'
and You forgave the iniquity of my sin" (Ps. 32:5).
David found relief from the guilt of his terrible sins by confessing
those sins to God and rejoiced in the fact that God does not impute
iniquity. In Psalm 51 David confessed his sins in true repentance.
"For I acknowledge my transgressions, and my sin is always before me"
(Ps. 51:3). David in repentance turned to Jesus for forgiveness."Purge
me with hyssop, and I will be clean; Wash me, and I shall be whiter
than snow. Make me hear joy and gladness, that the bones You have
broken my rejoice. Hide Your face from my sins and blot out all my
iniquities" (Ps. 51:7-9).
In contrast to Judas and his sorrow unto death, we also have the
example of Peter. Peter sinned as grievously as Judas when he denied
Jesus, not once but three times. Peter also felt sorrow over his
denial. But his repentance led him to that godly sorrow which trusts
in the blood of Jesus for total forgiveness. Jesus at the Sea of
Galilee restored Peter to apostleship.
This godly sorrow manifests itself in the faith-life of the forgiven.
"For observe this very thing, that you sorrowed in a godly manner:
what diligence it produced in you, what clearing of yourselves, what
indignation, what fear, what vehement desire, what zeal, what
vindication! In all things you proved yourselves to be clear in this
matter" (2 Cor. 7:11).
It is sometimes difficult for a pastor to preach the law to his
congregation. It is difficult to cause pain by plainly warning
individuals about the reality of their sins. And yet it is necessary
so that the Holy Spirit can produce that godly sorrow over sin which
leads to salvation.
The faithful pastor also needs to proclaim the free forgiveness of
Christ to real sinners. If the Gospel is not proclaimed, the sorrow
produced by the law will only lead to guilt and eternal death. The
Holy Spirits needs to produce in us a true sense of the magnitude of
our sin and the reality of our rebellion against God. The Holy Spirit
through the preaching of the Gospel leads us to godly sorrow that
trusts in Jesus Christ for full and free forgiveness.
One of the beautiful and perhaps unappreciated parts of the Lutheran
liturgy is the emphasis on the need to confess our sins to God and the
assurance of God's forgiveness for those who repent of their sins.
May your sorrow lead to everlasting life through Jesus Christ. For the
Church lives by perpetual "godly" repentance.
--Pastor John Schierenbeck
How The Formula Of Concord Was Forged
The Leipzig Interim
After Luther's death in 1546 Emperor Charles V conquered Germany with
the help of the treacherous Elector Maurice. Charles used executions,
imprisonment, and banishment of pastors to impose the papal doctrines
of the Augsburg Interim (May 1548), which was hated by the Lutherans.
Maurice, mindful of public opinion, convinced Melanchthon to issue a
compromise document, known as the Leipzig Interim, December 1548.
The theologians of Wittenberg and Leipzig collaborated on the Leipzig
Interim, making it even more hateful than the Augsburg Interim,
which only bore the stamp of Agricola, who was earlier disfellowshiped
by Luther himself. In 1557 and 1560 the two faculties were still
defending their betrayal of Lutheran doctrine. That the Reformation
survived these servants of the Church can only be credited to the work
of the Holy Spirit.
The Leipzig Interim hoped to effect a compromise between the dangers
of persecution and the most odious provisions of the Augsburg Interim.
Melanchthon's secret longing for a reunion with Rome is hidden under
ambiguous language which omitted justification by faith alone, but
allowed for the Roman view of infused righteousness. The Pope remains
supreme and Roman customs were allowed. However, persecution continued
and disunity grew worse.
Magdeburg, known as "God's chancellery," became the only safe haven
for those who opposed the Interims. Matthew Flacius Illyricus took
refuge there, while Maurice besieged the city for thirteen months,
finally capturing it. Flacius became a leader of the Gnesio or pure
Lutherans, who never stopped attacking the Interims.
Melanchthon and the faculties of Wittenberg and Leipzig defended their
surrender as a compromise on matters of indifference (adiaphora). The
argument, still used today, is that one may compromise on unimportant
matters (adiaphora) for the sake of preserving or presenting the
Gospel. The Formula of Concord had to refute their false claims.
John Calvin wrote eloquently to Melanchthon about his errors: "My
grief renders me almost speechless. How the enemies of Christ enjoy
your conflicts with the Magdeburgers appears from their mockeries.
Permit me to admonish you freely as a true friend. I should like to
approve of all your actions. But now I accuse you before your very
face. This is the sum of your defense: If the purity of doctrine be
retained, externals should not be pertinaciously contended for. But
you extend the adiaphora too far. Some of them plainly conflict with
the Word of God. Now, since the Lord has drawn us into the fight, it
behooves us to struggle all the more manfully. You know that your
position differs from that of the multitude. The hesitation of the
general or leader is more disgraceful than the flight of an entire
regiment of common soldiers.
Today, advocates of the Church Growth Movement, for instance, declare
that Lutherans can (or must!) give up, as adiaphora, the historic
liturgy, Lutheran hymns, the Creeds, Law/Gospel sermons, and the name
"Lutheran" for the sake of gaining more members. Behind their fine
words and noble ideals is a secret longing for the false doctrines of
When something good comes from an evil, it is surely a sign of God's
hand at work. In the case of the Interims, the repugnance of the
pastors and people was so great that Maurice, in a bid for public
acceptance, turned against the Emperor, drove him from Innsbruck, and
sent the Fathers of the Council of Trent running for safety. Maurice
entered Augsburg on April 5, 1552, hailed as a hero for defeating the
papists. The Peace of Augsburg, 1555, gave some measure of freedom for
The Formula of Concord answered the excuse of "adiaphora" by stating:
"We likewise regard it as a sin that deserves to be rebuked when in
time of persecution anything is done either in indifferent matters or
in doctrine, and in what otherwise pertains to religion, for the sake
of the enemies of the Gospel, in word and act, contrary and opposed to
the Christian confession." (Article X Triglotta, p. 1061)
The real hero of the Interims was not a theologian, but a ruler, John
Frederick, who spent five years in prison with a death sentence
hanging over his head. He was brutally treated, exhibited to the mobs
for money, and deprived of his Bible and Luther's works in prison. His
faithful witness remains an inspiration to Lutherans. From such a man
comes spiritual wisdom. He told Musculus, when the future Formula of
Concord author was banished, "Though the Emperor has banished you from
the realm, he has not banished you from heaven. Surely, God will find
some other country where you may preach His Word."
--Pastor Gregory L. Jackson
Or You'll Fall for Anything
(A condensation of the 1994 Annual Report of Pastor Mike Sydow to his
congregation, Faith of Markesan, Wis. A member had suggested the report
be submitted to the Spokesman.)
It is sometimes rather difficult to maintain a confession of Jesus
Christ in a world bent on bashing Christians. Everyone of us is
tempted to remain silent rather than risk the rebuke of others
attacking our witness to Jesus Christ. A life of ease at the expense
of a confession of faith is the path of least obstacles -- certainly
attractive so as not to make any waves.
The title comes from a country song. What is intriguing is the
implication of the principle it expresses, even at a theological level.
If we don't stand for something, we'll fall for anything. If we don't
stand up for Christ and His Word, we will inevitably fall to everything
worldly and satanic.
There are still a few in our country who say they stand for something.
A recent poll revealed 88% of the individuals surveyed said that they
always have believed in God; 44% said that they attend religious
services on a regular, weekly basis.
It appears a few are trying to stand one one leg -- teetering, as it
were. One young man said that he didn't go to church, but he
considered himself a religious person. It appears that the "young ...
are less likely to translated belief in God into church attendance..."
(Reader's Digest, Jan. 1995, p. 53f) The urgent concern is that this
article did not mention Jesus Christ at all. Being religious does not
automatically translated into being a Christian.
The Gospel of Christ is the teaching that everything relating to the
spiritual life and salvation of mankind is because of the love of God.
It was His Son who offered the only sacrifice which could set things
right between us and Him.
Unless we stand up for, and with, Christ, we'll fall for the world's
current do-it-yourself theories of well-being. One doesn't have to go
far to hear or read about self-worth, self-esteem, and self-love.
These are paraded as the solution to any problems people have. People
are advised to look for the "good within" rather than to the Good One
on the cross. In Him alone is forgiveness of sins -- the solution to
the worst problem we have as human beings.
The young man in the survey evidently did not know that one of the
central features of belief is worship. Those in Christ can think of
nothing better to do than gather with fellow Christians to honor and
praise their King and to hear from Him over and over again how He has
saved us through His death on the cross.
Unless we stand up for Christian worship, we'll fall for every
lame-duck excuse to avoid this God-pleasing activity: "too tired" --
"doing something else" -- "need family time" -- "I can worship better
outdoors." Old honest Abe -- Lincoln, that is -- said it the way it
is: "We do pretty much what we want to do." Falling for the excuses to
miss worship means simply that we've fallen into a lukewarm,
semi-confessional state. Our Savior would rather "spit" such out of His
mouth (see Rev. 3:16).
Has this become the respectable sin -- skipping worship when we have
the opportunity to attend? The excitement of the Gospel creates an
enthusiasm for arranging one's life so that worship is always a
Our Lord loves generous and cheerful givers. He expects that His
people honor Him with their talents and their substance. Actually, the
Lord is asking that we return to Him some of what He has lent to us.
Those who stand for, and with, Christ respond gratefully and
proportionately of their money and time for the service of the
Those who don't stand firmly will fall for every sort of scheme to be
pikers (stingy!) in their gifts to the Lord. Perhaps we should contact
each member who has given so little in a year to see if they have had
some financial reverses and are now in a state of poverty. It's either
that, or we respond in overwhelming concern that worldly things and
pastimes are more important than Jesus. It is genuinely disturbing to
see people spend more for their leisure time and recreation that they
do for their Savior.
Our congregations stand for Christian education. Those which have
schools are committed to much higher expenditures for church expenses.
We need to provide teachers, classrooms, books, and supplies -- all
because we value learning in the classroom where Christ is King, and
all subjects are taught against the backdrop of His Word.
There are those of our fellowhship who cannot attend our school here,
but that does not all of a sudden make Christian educational optional.
We have Sunday School. We have catechism classes for our public school
students. We offer a youth group to remind our high school students of
the pre-eminence of Christ. It does matter what one learns!
Not only are families under attack these days. The very idea of family
in the first place has gotten some terrible press recently. When we
stand up for, and with, Christ we recognize the wisdom that God has
"set the solitary in families." Let all seek the Savior's advice to
define their roles, relationships, attitudes, and goals as members of
Without commitment to Christ and His Word people ignore God's
design for marriage, get divorces for reasons contrary to the Word,
spout of about better -- or at least different -- arrangements, and
otherwise belittle what God has ordained and continues to guard and
keep. A Christian family is a laboratory of God's grace where His Word
reigns supreme and His counsel is sought on a regular basis for all of
life's plans and events.
When we stand up for, and with, Christ we are also standing up for His
Word. He has also prescribed how a person's attitude toward the Word
controls with whom we worship and whom we call confessional brothers
and sisters. Scriptural fellowship principles are not a fickle
restriction designed to irritate faithful disciples. They are a
special opportunity to witness. They are a protection of the Gospel
itself from those who use the Word irresponsibly.
If we fail to stand up for, and with, Christ we'll fall into a variety
of fellowship expressions which miliate against our Savior and His
Word. Our Savior invites us to look to opportunities where we know we
can share worship and church work. "Then said Jesus to those Jews who
believed Him, 'If you abide in My word, you are My disciples indeed.
And you shall know the truth, and the truth shall make you free'" (Jn.
Editor's note: Pastor James shrader recently joined the CLC by
colloquy. We requested some biographical information which would
introduce him to our readers. We heartily welcome the Shrader
family into our wider church family!
Pastor James Shrader is the third of six children born to Gilford and
Gwendolyn Shrader in Newark, Ohio. His mother and three of the
children have been involved in the field of music as a profession.
Between 1967 and 1971 Jim was a member of the O. S. U. Marching Band,
a tubist in the Symphony, the Brass Ensemble, and principle tubist
in the Concert Band. Jim also played trombone and bass professionally
in trio, quartet, and big band ensembles.
After graduation Jim taught instrumental music in the public schools
as well as teaching privately. Later Jim entered the ministry. It was
through the LCA that he first enrolled in Hamma School of Theology
(the year it consolidated with the ALC's Lutheran Theological Seminary
at Capital University, Columbus, Ohio). After many doctrinal debates
with students and faculty alike, Jim enrolled in the M. Div. program
at Concordia Seminary, St. Louis (1980).
At Concordia Jim sang tenor in the seminary choir and played in the
brass ensemble. While gaining practical experience at a field work
church in St. Louis, Jim met Christine Gaebler who was later to become
his wife. He left the Missouri Synod after serving as a pastor in
Charlotte, N.C. Seeking out fellowship, Jim and Christine joined
the WELS and soon after began the colloquy process for the public
ministry in that synod.
After going to Mequon, Jim eventually was called to be an exploratory
pastor in the upper Ottawa valley in Ontario. After four years there
he resigned his call and returned to Columbus, Ohio with his wife and
three children: John Mark (born in St. Louis), Kurt Walther (born in
Charlotte, NC, and Katie (born in Pembroke, Ontario). The Shrader
family soon started worshiping with the Tiefels, Paul Sr. and
Virginia, while in Columbus. They found out about this faithful couple
through Gregory Jackson (who himself was to leave WELS and be a CLC
pastor) and through Pastor Mark Bernthal of Saginaw. Pastors Bernthal
and Roland Gurgel served the CLC families in the greater Columbus
area. Pastor Leroy Dux, who presently serves this area, and also Mark
Bohde helped Jim in his decision to enter colloquy with the CLC.
It was the Holy Spirit, working through the Word as read in Scripture
and spoken by the various people along the spiritual journey of the
Shrader family, Who sustained them and led them into the church
fellowship they have sought in the CLC. Pastor Shrader, not long after
his colloquy, was called and installed as pastor of Berea Lutheran
Church, Sioux Falls, SD on August 20, 1995.
The Shraders thank the Lord of the Church, Jesus Christ, for blessing
them with the warm fellowship they have found at Berea and throughout
In the October 1995 issue I quoted something from The Vine And The
Branches, identifying it as "a publication of ELCA conservatives." A
reader has called to my attention that this is wrong information. The
editor of The Vine And The Branches is Dr. David Barnhart. Dr.
Barnhart was once a member of the LCA, but never of the ELCA. He is
currently a member of the Association of Free Lutheran Congregations
(AFLC). I am sorry about the misinformation.
In the 1996 Daily Bible Reading Guide, under "January 21, 3rd Sunday
after the Epiphany," the correct reference for the reading in the
Gospel of Mark is chapter 1:14-20.
-- P. Fleischer, Editor.
Change Of Address
Michael J. Sprengeler
21290 Birch St.
Hayward, CA 94541
(510) 886-3252, Residence
(510) 581-6637, Office
Keith N. Olmanson
Route 1, Box 335C
Mankato, MN 56001
Nomination -- ILC President
The Board of Regents for Immanuel Lutheran College invites voting
members of CLC congregations to nominate an individual or individuals
to serve as President of Immanuel Lutheran College. The person called
will serve from June 1, 1996 to May 31, 1998. The person nominated
must currently be a member of the ILC faculty. The individual(s)
nominated should be qualified to be the chief administrative officer
of the school. Please send your nominations postmarked no later than
February 5th to
Pastor Mike Sydow
Board of Regents for ILC
N1521 State Rd. 73
Markesan, WI 53946-9565
Great Lakes Pastoral Conference
February 6-7, 1996
Redeemer Lutheran Church
Sister Lakes, Michigan
The assigned essays are as follows:
1. OT Exegesis, Ecclesiastes 9:1-6 -- Pastor James Albrecht
2. NT Exegesis, 2 Cor. 9:1-14 -- Pastor David Schmidt
3. A study of contemporary psychotherapeutic counseling in light of
what the Bible teaches about the nature of fallen man -- Pastor
4. A study of the biblical practice of fasting in view of Luther's
comment that it is a "fine outward custom" -- Pastor John Johannes
5. Book Review -- Walther's "Pastorale" in English -- Pastor James
6. The historical background for the use of the terminology "closed"
as opposed to "close" communion -- Pastor Paul Tiefel
7. A hymn study -- Professor John Reim
Conference Speaker -- Pastor Mark Gullerud
Conference Chaplain -- Pastor Robert McDonald
--Pastor David Reim, Conference Secretary
Pacific Coast Pastoral Conference
St. Stephen Lutheran Church
Mountain View, California
February 6-8, 1996
The program is as follows:
1. The Apostolate, Office Unique to the Early Church -- Pastor
2. Word Study: Comparison of Sheol, Gehenna, Hades, Tartarus --
Pastor Peter Reim
3. How Militant Should Soldiers of Christ Be (e.g. Right to Life
etc.)? -- Pastor Bruce Naumann
4. Tithing and the New Testament Christian -- Arvid Gullerud
5. Honing Homiletic Skills -- Pastor Bertram Naumann
6. Carry over assignment -- Rollin Reim
7. OT Exegesis, Hosea 3:1ff. -- Pastor David Naumann
8. NT Exegesis, 1 Thessalonians 5:1ff. -- Pastor Paul Schaller
Chaplain -- Pastor Michael Sprengeler
Conference Speaker -- Pastor Paul Naumann
--Submitted by Pastor Bruce Naumann
As authorized by President Fleischer, the Rev. Michael Sprengeler was
installed on February 12 as pastor of St. Stephen Lutheran, Hayward,
-- Rollin A. Reim
The Board of Regents for Immanuel Lutheran College invites voting
members of CLC congregations to nominate an individual or individuals
to fill the vacancy on the ILC faculty created by the retirement of
Prof. Paul Koch. The man nominated should be a seminary-trained
individual who is qualified to teach religion (especially New
Testament) and English (composition, grammar, and literature) at the
high school and college levels. He should also be able to teach
languages and a high school course in the humanities (appreciation of
all the fine arts).
Those placing nominations are encouraged to include information
regarding their nominee's educational background and teaching
experience. They should also indicate how their nominee(s) might help
our school in supervising extracurricular activities (music, theater,
Please send your nominations postmarked by February 5th, to
Mr. Marlin Beekman
ILC Board of Regents
Eau Claire, WI 54701