The Lutheran Spokesman (February 1996)
Unless the Lord builds the house, They labor in vain who build it...
In this issue:
But As For Me And My House...
The Mathematics of Marriage
That We Might Have Hope
Melanchthon and the Majoristic Controversy
God Gets The He-ho
Meet: Thomas Skinner, Bethany Tiefel
For Circulation and Subscription Information, click here.
Twenty five years ago, as our distressed nation viewed a generation of
its youth angrily protesting the evils, real or imagined, of their
parents' society, one of those angry young voices, Graham Nash, wrote
a song that sounded like an island of contentment in a stream of
Our house is a very very fine house
With two cats in the yard,
Now everything is easy 'cause of you.
Now there's something to dream about-- a house filled with tranquility
where "everything is easy" because two people have found harmony
Now that generation has come of age, and then some. We're not only
parents--some are even in the early stages of grandparent-hood. And
some are still humming along with "Our House," hoping that somehow the
tranquil dream will come true (minus the cats?).
But this dream house comes with a built-in self-destruct mechanism; it
is wheeled in onto the flawed foundation of self-gratification:
I'll light the fire
You place the flowers in the vase that
you bought, today.
Staring at the fire,
for hours and hours while I listen to
you play your love songs
all night long, for me,
only for me.
How many are dedicated to the idea that the home is place "for me,
only for me"?
A man much older than any of us took a different view of home and
family. He surveyed the nation of the Israelites as they prepared to
take up their lives in the land of Palestine. After forty years of
wandering in the wilderness, followed by a few years of war and
conquest after they crossed the Jordan River, they were a people ready
to settle down in the land "flowing with milk and honey."
But Joshua knew that the only predictable trait of these people was
their fickleness; when the people promised their allegiance to the
LORD alone, Joshua challenged that commitment: "You cannot serve the
LORD, for He is a holy God. He is a jealous God..." (John 24:19).
"Choose For Yourself..."
So Joshua called on the people to make a conscious choice. What would
be the priorities in the houses of these people -- will they be
beautified by flowers on the table, and little else? Who will have the
allegiance of their hearts? "Choose for yourselves this day whom you
will serve, whether the gods which your fathers served . . . or the
gods of the Amorite, in whose land you dwell" (Josh. 24:15a).
Joshua knew that it was not his place to coerce the people into a
commitment. They would have to do that themselves. But they dare not
procrastinate; nor could they limp along with divided loyalties (cf. 1
Kgs. 18:21). They would serve either the Lord, or another.
The old man could only speak for himself and his house. At one hundred
and ten years he knew his earthly sojourn was at an end. For himself
he was only reaffirming the devotion he had displayed over a period of
a century. But he was declaring also that this devotion extended also
to "his house."
Joshua's understanding of the term "house" takes into its account the
far-reaching concept of the biblical "house." He was given a role of
responsibility for the spiritual well-being of his wife, children,
slaves, etc. All who looked to him for their daily food and shelter --
this was his house. And yet it was not his. Rather, he dedicated it
all to the LORD. Were it not for the Lord's goodness, his house would
be nothing. In holy fear and gratitude, whatever was his was devoted
to God, the only true God.
In Joshua's view, "house" was also a far-sighted concept. His house was
one portion of the house of Israel -- a people and nation blessed by
God with the promise of a Redeemer who would deliver them and present
them a holy people before their God. Much later Israel would hear it
put this way: "But now, thus says the LORD, who created you, O Jacob,
and He who formed you, O Israel: 'Fear not, for I have redeemed you; I
have called you by your name; You are mine'" (Is. 43:1).
Having seen in his lifetime how God had dwelt among this people,
sanctifying them for His purposes, Joshua realized that his house was
immeasureably rich in belonging to and serving the true God: God who
gathers in His believing people through the preaching of the
Redemption; God who sanctifies homes and their inhabitants through
daily use of the Word; God who gives refuge to His children when they
flee to Him from the worldly turmoil that surrounds, and at times
invades, even our Christian homes. This God is He who impresses on us
and our houses that we are a part of "a chosen generation, a royal
priesthood, a holy nation, His own special people, that you may
proclaim the praises of Him who called you out of darkness into His
marvelous light" (1 Pet. 2:9).
May God who caused His Son to be born into the family of man, grant
that our homes be filled with the tranquility, beauty, love, and
strength that can only come to those who belong wholly to Him by faith
in Jesus Christ.
-- Pastor Peter Reim
(A chapel talk given at Immanuel Lutheran High School, Mankato, Minn.
Teacher Kevin Hulke is the Gospel messenger.)
People often have a hard time understanding what life is like after
being married. Obviously for young adults the understanding is even
harder to come by. A careful study of what Scripture says about
marriage will help you see your future, and also help you see ways to
improve the friendships you now have.
Being a math teacher, I see many applications to mathematics in things
that don't even involve numbers. It is hoped that the mathematics of
marriage will help you to better remember what God has to say about
Subtraction Of Self
God saw the need for marriage from the beginning. When He saw Adam, He
said: "It is not good that man should be alone; I will make him a
helper comparable to him" (Gen. 2:18). After that Adam, too, having
named all the animals, could see that none of them could fill his
"aloneness." It is after the creation of Eve that he said: "Therefore
a man shall leave his father and mother and be joined to his wife, and
they shall become one flesh."
Even in first grade you knew that to have two things become one you
have to subtract one. When we think about what to subtract, a
perfectly obvious subtraction would be to subtract yourself. When you
get married, you have to quit thinking about what I want, and start
thing about what we want.
This is not an easy thing to do, as any married person will tell you.
But when it works, the marriage is blessed. Some of this subtraction
is also good in developing any good friendship. When you are with your
friends, ask what they would like to do. This is one of the things
that the book "How to Win Friends and Influence People" recommends.
Addition Of God's Gifts
With such subtraction of self come some additions. God tells us that
when we consider others more highly than ourselves, we get His
rewards. In marriage these rewards are easy to see. The first is that
when you give gifts or help out, you will see the sparkle in your
spouse's eyes. After all, how many people have others doing things for
For husbands God promises answers to prayer. As Luther says in the
Table of Duties: "Likewise, you husbands, dwell with your wives with
understanding, giving honor to the wife, as to the weaker vessel, and
as being heirs together of the grace of life, that your prayers be not
hindered" (1 Pet. 3:7). That little phrase, "weaker vessel," means
something like fine china instead of every day dishes, or something
not to be abused. For wives, their addition is being called the
daughters of Sarah, as Luther quotes from the Bible: "Wives, submit to
your own husband, as to the Lord, just as Sarah obeyed Abraham,
calling him lord, whose daughters you are if you do good and are not
afraid with any terror."
In both of these additions the words are only meant for that person.
Husbands, don't tell the wives they must submit! Wives, don't tell the
husbands to honor!
When you multiply percents, you know that the answers are different
than you expect. A person may say they want the marriage to be a 50/50
split. But when you multiply 50% by 50% you get 25%, or only a fourth
of a marriage. To get a full marriage each person has to give 100%.
Wouldn't you be skeptical about buying something for only 25% of its
value? What is it worth? Is something broken? These are the questions
I would be asking about such a "bargain." So when you give 100% of
your effort, you get 100% of a marriage. Anything less than your all
is not enough.
In your friendships, do the same thing. Give the friendship your all,
and the friendship will be full.
Multiplication comes in another way also. In Genesis God says: "Be
fruitful and multiply; fill the earth and subdue it." In our day many
people, even Christians, are content to "be fruitless and add." They
have few or no children. When they willfully do so, they only withhold
blessings from themselves.
If Christians are not multiplying, then there are fewer Christians. If
the pagan world multiplies and we add, then they will strengthen the
devil's hold on the earth. As you and your spouse discuss the number
of children you are going to have, keep God's command and promise in
mind, because He does promise: "Behold, children are a heritage from
the Lord, the fruit of the womb is His reward" (Ps. 127:3).
A discussion about the mathematics of marriage would not be complete
without talking about division. In marriage there is none. In Matthew
19 God says: "What God has joined together, let not man separate
If you concern yourself with subtracting yourself from the marriage,
with adding God's blessings, then you won't have to worry about
dividing. If you pay attentiion to the way the multiplication of
marriage works, then division is no longer a concern.
As Luther says:
Let each his lesson learn with care.
And all the household well shall fare.
--Teacher Kevin Hulke
"That We Might have Hope" (Rom. 15:4)
Genesis Chapter Thirty-seven
The Lord Graciously Rules That We Might Have Hope
God had promised to make of Abraham, Isaac, and Jacob a Messianic
nation. Our chapter marks the beginning of the account of His
wondrous ways in bringing His gracious promises to fulfillment.
A part of the divine plan to make of Israel a nation included the
prediction that Abraham's descendants would become strangers and
slaves in a foreign land. God began to shape the history of the
fulfillment of those prophecies by focusing upon Joseph, a teenager
in the family of Jacob.
An Obedient Son
Joseph was seventeen years of age. Along with his older brothers. He
part in caring for the father's livestock. We are told that he brought
to the attention of his father a bad report concerning his brothers.
We are not told what the bad report was, nor if Jospeh had made
several attempts to correct the situation on his own.
We learn that Jacob (Israel) loved Joseph more than his other sons.
For one reason, Joseph was the son of Jacob's beloved wife, Rachel.
The oldest son, Reuben, had forfeited his birthright through his sin
with Bilhah, Jacob's concubine. Simeon and Levi had brought shame upon
Jacob by their massacre of the men of Shechem. Joseph was an obedient,
God-fearing son. It may be that Jacob considered Joseph as the more
desireable representative head of the family (usually reserved for the
The special love for Joseph was made very visible when his father
provided him with a robe. We are not familiar with the use of the word
used in the Hebrews to describe the robe. It may have been richly
ornamented, or a formal style garment of full length with long
sleaves. It did indicate a favored son, one in an exalted position,
for it was not a working garment.
It appears that Jacob may have forgotten the envy and hatred
generated when father Isaac demonstrated more love for one of his
twins, for Jacob boldly showed his favor for Joseph. To the brothers
who daily labored in the sheep/goat business of their father, Joseph's
coat clearly demonstrated that he received preferential treatment.
In God's plan to use Joseph as a key figure in Jacob's history, God
communicated with Joseph by means of two dreams. The first dream
revealed Jacob's family binding sheaves in a field. Suddenly Joseph's
sheaf rose upright and the other sheaves gathered about and bowed down
to his. Joseph knew this was no ordinary dream. He reported it to
brothers, who quickly caught the intent of the message and mocked:
"You intend to reign over us? You will rule over us?"
The second dream revealed the sun, moon, and eleven stars bowing down
to Joseph. He likewisealed the sun, moon, awing down to Joseph. When
he reported this communication, his father rebuked him: "Will your
mother and I and your brothers actually come and bow down to the
ground before you?"
The two dreams clearly revealed God's will to use young Joseph in a
position of leadership in fulfilling the promises made to the
patriarchal family. The brothers' hatred blossomed into jealousy, but
Jacob kept the revelation in his mind.
Sold Into Slavery
Because of a shortage of local grazing land the brothers moved Jacob's
flocks to green pastures near Shechem and Dothan, some 50 miles to the
north, an area which lay along the trade route from Mesopotamia to
Egypt. Jacob sent Joseph to see if all was going well with the
brothers and his flocks. Joseph traveled to Shechem and was directed
to Dothan where he found his brothers.
It could have been a happy moment of reunion, but the hatred in the
brothers' hearts turned instead to thoughts of extreme action: "Here
comes that dreamer! Come, let's kill him and throw him into a cistern
. . . we can say that a wild animal devoured him." Reuben suggested
that they simply throw Joseph into an empty cistern (we read that he
intended to rescue Jospeh later on).
The brothers quickly removed the robe and threw Joseph into a cistern.
As they went about their business they saw a caravan of traders on the
way to Egypt. Judah then proposed that it would be more profitable if
they sold Joseph to the traders. The brothers agreed and Joseph was
sold for twenty shekels of silver.
We are told that Reuben was not present during the transaction. When
he returned and found Joseph missing, he cried: "Where can I turn
now?" An excellent question and high time that it be asked! "Where can
I turn now?" has been asked by many a sinner at the dead end of his
own chosen evil way: his cleverness turned stupid, his efforts to
compromise convicted him, and he becomes a victim of his self-ade
Had the brothers forgotten? Had they not learned? God invites sinners
to turn from their ways to His grace and the comfort of His forgive-
ness! He invites the troubled to call upon Him. He will deliver them!
But without taking time to recall words from their gracious God taught
them by a believing father, they plunge into the cover-up: slaughter a
goat; let its blood soak into Joseph's robe; rush home in great "shock
and sorrow"; let father see the evidence and draw his own conclusion.
Thus it happened. Jacob assumed the obvious: ". . . it is my son's
robe; a wild animal has devoured him!" Jacob mourned for his son many
days, rejecting all efforts to be comforted. "No," he said, "in
mourning I will go down to the grave to my son!"
Where Is Jacob's God?
We think of the contrast with David whose young son died. He ceased
his deep mourning, went to the Lord's house and worshiped. He
witnessed his faith to those who wondered how he could recove so
quickly: " . . . Why should I fast? Can I bring him back again? I will
go to him, but he will not return to me."
The Midianite traders arrived in Egypt, and sold Joseph to Potiphar,
one of Pharaoh's officials.
Our flesh is tempted to ask: "Where is Jacob's God in all this? Where
is Joseph's guardian angel in all this? Is this the behavior of the
behavior of believers, children of the heavenly Father? Where is the
Father's loving correction?" -- These things were permitted to come to
pass to fulfill the promises of God, and that Israel might have hope!
God did not move the brothers of Joseph to do this evil in order to
accomplish His purpose. But as it is to this day, God turns all events
(those sent by Him and those invented by sinners) to His good purpose.
The "good" is the promise of God that Israel, after becoming slaves in
a foreign land would be delivered and led to the promised land,
becoming a nation. Through this people and nation God would send the
promised Deliverer; the Savior from all sin, death, and the power of
Satan; the Messiah, the Hope of His people and all humanity.
Thanks be to God for His ruling hand in the history of nations,
peoples, and His own children. For He rules all things by His almighty
power that we may have the sure Hope of life eternal through His Son,
--Prof. Gordon Radtke
How The Formula Of Concord Was Forged
Melanchthon And The Majoristic Controversy
After the death of Luther, Philip Melanchthon's weakness led to the
Smalcald War, the defeat of Lutherans in 1547, and the hated Interims.
Goaded by the treachery of Charles V, the treacherous Maurice turned
on the Roman Catholic ruler and gave the Lutherans a sudden military
victory in 1552.
Unfortunately the errors promoted by Melanchthon's longing for unity
with the Reformed and the Roman Catholics left the Lutherans with many
different doctrinal problems advocated by Luther's heirs.
Melanchthon's example can serve as a warning to all Lutherans, since
many today still follow his misguided footsteps. First: Melanchthon's
desire for unity caused nothing but conflict and disunity with his
ambiguous and deceptive doctrinal formulas. Second: Melanchthon's
unionism caused indifference about Scriptural doctrines and tolerance
for error. Third: Melanchthon's example taught the Crypto-Calvinists
who followed him how to undemine true Lutheran doctrine while
pretending to be faithful.
Melanchthon generated groups of false teachers at Wittenberg and
Leipzig, who are generally called Philippists: the Interimists, the
Synergists (who denied the Lutheran doctrine of conversion), and the
Crypto-Calvinists. The leaders of these groups were: Joachim
Camerarius, Paul Eber, Caspar Cruciger, Jr., Christopher Pezel, George
Major, Caspar Peucer (the son-in-law of Melanchthon), Paul Crell, John
Pfeffinger, Victorin Strigel, John Stoessel, and George Cracow.
The Gnesio or pure Lutherans fought against the Philippists, but
sometimes went too far and fell into error themselves. They were:
Amsdorf, Flacius, Wigand, Gallus, Matthias Judex, Moerlin, Tileman
Hesshusius, Timann, Westphal, and Simon Musaeus.
Another group emerged from the battle between the Philippists and the
Gensio Lutherans, called the Concordists, because their work led to
the Formula of Concord and the Book of Concord: Brenz, Andreae,
Chemnitz, Selnecker, Chytraeus, Cornerus, and Moerlin.
The Majoristic controversy about good works provides a good example
of how the three Lutheran parties addressed a doctrinal issue. A
Philippist, George Major received a well deserved upbraiding from
Luther about his vagueness on the Lord's Supper (see first article in
the series). After Luther died, Major began teaching that good works
were necessary for salvation.
Major's error was originally introduced by Melanchthon and never fully
repudiated by Philip. Luther preached often about Christians doing
good works as a result of salvation, but he always opposed any thought
of good works making one worthy of salvation. Melanchthon's language
built a bridge to Roman Catholics, who teach that we add works to
faith to make us deserving of God's grace.
The Gnesio Lutherans saw the danger of Major's propositions, which
introduce the monster of uncertainty. If a man repents on his deathbed
and can do no works, is he still lost? How many good works are
The Formula of Concord (Article IV, Of Good Works) rejected Major's
claim that "good works are necessary for salvation" and any efforts
made to rescue Major's mischievous language. The Concordists also had
to reject the odd claim of Nicholas Amsdorf that "good works are
injurious to salvation." Amsdorf meant that we should not rely on good
works for salvation, but his formulation created confusion and needed
to be refuted.
The Formula of Concord addressed the doctrinal issues concerning good
works, described each position honestly, and refuted erroneous
language. We cannot judge doctrine by how nice someone is, or how good
his intentions are, or his pedigree in Lutheranism, but by the
Scriptures alone. Facing the issues will cause immediate strife, but
long-term peace and unity. Avoiding a resolution of the doctirnes in
dispute will create an appearance of calm and unity, but a future of
discord and dissolution.
--Pastor Gregory L. Jackson
Last fall Newsweek magazine used this headline to tell of the latest
inclusive language version of the New Testament and Psalms. In this
new version God is no longer "Father" and Jesus is no longer "Son."
The heirarchical title of "Lord" is excised, it is said, as an
archaic way to address God. Nor does God (male pronouns for the
deity have been abolished) rule a "kingdom." The editors of the new
version explain that the word "kingdom" has a "blatantly
androcentric and patriarchal character." Newsweek said that "even
God's metaphorical 'right hand' has been amputated out of deference
to the left-handed."
A couple more examples: in the prologue of John's Gospel, "the
glory he has from the Father as only Son of the Father" becomes "the
glory as of a parent's only child." (jn. 1:14) And the Lord's
Prayer? In the new version it begins: "Father-Mother, hallowed be
your name. May your dominion come." (luke 11:2) In a number of
other places the title "Father" for God is changed to "parent" or
We are beyond the point of being shocked anymore by the arrogance of
"scholars" as they toy with the original languages in which the
Bible was written and, at the same time then, with its content. The
"Jesus Seminar" scholars come out annually with reports calling into
question the authenticity of certain words or acts of Christ.
What disturbs more than anything is that apparently Oxford
University Press (which produced this version) is confident there is
a market for it. Newsweek suggested who that market might be when
it referred to "readers who find the Bible sexist, racist, elitist,
and insensitive to the physically challenged."
"A Fundamental Reinterpretation"
We don't often agree with what a national news magazine has to say
on religious matters. But what was said at the conclusion of the
Newsweek report is right on: "The editors do not claim that
Jesus spoke in gender-neutral language. But they obviously think
he should have. The changes they have made are not merely
cosmetic. They represent a fundamental reinterpretation of what
the New Testament says -- and how it says it...."
The finger of blame can hardly be pointed in the direction of
those who will purchase this version. Wouldn't any of us be
happy to discover, according to the sinful nature, that there is
a "word of God" which excuses and condones, even endorses and
approves, a behavior or lifestyle conducive to the flesh -- a
behavior or lifestyle which a literal translation condemns?
Where is the sense, anymore, of trembling before the Word of God
(see Is. 66:2)? An objective study of the biblical text makes
clear that God will not countenance altering a jot or tittle of
it (see Mt. 5:17); and, in fact, that He will bring terrible
plagues upon those who add to or subtract from it (see Deut. 4:2,
Rev. 22:18-19). Such words ought to give all students of
Scripture pause before they tamper with the Bible.
-- Pastor Paul Fleischer
We have a sure prophetic Word
By inspiration of the Lord;
And tho' assailed on ev'ry hand,
Jehovah's Word shall ever stand.
By pow'rs of empire banned and burned,
By pagan pride rejected, spurned,
The Word still stands the Christian's trust
While haughty empires lie in dust.
Lord, keep us steadfast in Your Word;
Curb those who by deceit or sword
Would seek to overthrow Your Son
And to destroy what He has done.
The CLC Board of Missions, along with several Congregations and their
Pastors are presently holding exploratory services on a regular basis
in many areas throughout the United States. These are in addition to
their regular established Mission Congregations of the CLC. We would
encourage you to attend services in these communities when you are in
the area. Pastors who have members, or those who know of individuals
in these areas who may be interested in attending these services are
asked to contact the Pastors in charge. Check for dates, times, and
locations. We ask your prayers for these outreach efforts.
-- Don Ohlmann, Chairman, CLC Board of Missions
LOCATION PASTOR IN CHARGE LAYPERSON TO CONTACT
Arizona, Pastor Michael Eichstadt Gerald & Kathy Gehling
Gold Canyon 602-866-2341 6140 S. Kings Ranch Rd
Gold Canyon, AZ 85219
California, Pastor Michael Springeler
Florida, Pastor Wayne Eichstadt
Jacksonville Missionary at Large
Florida, Pastor Keith Olmanson Bob Peters
North Port 813-423-2468 Englewood, FL
thru 6-1-96 914-474-4385
Florida, Pastor John Schierenbeck
Florida, Pastor Wayne Eichstadt Bob Doriot
Pompano Beach 904-272-0911 or 4800 NW 77th Court
Pastor John Schierenbeck Pompano Beach, FL
Georgia, Pastor Warren Fanning
Atlanta Area 803-796-0005 home
Michigan, Pastor Mark Bernthal
Reed City 517-792-9390
Minnesota, Pastor Daniel Fleischer Jack Kirkham
St. Cloud 612-784-8784 1151 26th Ave. N.
St. Cloud, MN
New Mexico, Pastor Norbert Reim Robin Vogsland
Albuquerque Sun City, AZ Albuquerque, 505-892-6934
Ohio, Columbus Pastor Leroy Dux Paul Tiefel, Sr.
Detroit, MI 4956 Smoketalk Lane
810-433-1951 Westerville, OH 43081
Oregon, Pastor Paul Naumann
Portland Area 712 Dupont Ave.
DuPont, WA 98327
Texas, Amarillo Pastor Joel Fleischer Local Contact
811 S. First St. 3409 Sunlite St.
Lamar, CO 81052 806-358-3717
Virginia, Pastor Terrel Kesterson David Loop
Fairfax Hendersonville, NC 703-250-2020
Washington, Pastor Paul Schaller
Winthrop 4724 N. Wall St.
Spokane, WA 99205
Wisconsin, Pastor David Koenig
Dodgeville 3232 Westpoint Rd.
Middleton, WI 53562
Wisconsin, Pastor Paul Tiefel, Jr. Prof. Gordon Radtke
Fairchild 2015 N. Hastings Way 1105 Rainetta Dr.
Eau Claire, WI 54703 Eau Claire, WI 54703
"...People are needed ... In this way we have the chance to spend
more than just money in preaching God's Word to the nations."
A green light now shines on the avenue to lay participation in a broad
range of mission related activities. At the last synod convention the
delegates approved the Mission Helper Program (MHP), a program in
which volunteers can assist in the work of missions. One layman and
two pastors of the synod have finished writing guidelines and
applications to begin this venture. The intention of the MHP is to
make use of the variety of talents found among our members for foreign
and home mission stations where help is needed.
The program receives no funding from the synod budget. While mission
stations are encouraged to assist volunteers, volunteers will
ordinarily support themselves. We are also hoping that members might
be willing to fund specific projects or make special donations to the
program at large. Members of a congregation or family members might be
inclined to offer financial assistance to help one their own to go and
complete a project in one of our missions.
Projects themselves are not narrowly defined. There are possibilities
to assist both here in the US as well as overseas. If the members of a
mission station find a need where they think others in the synod can
help, they would complete an application requesting help. Volunteers
with talents they would like to use in this special way are encouraged
to fill out an application offering their services. The projects can
involve mechanical or technical assistance, evangelism, or teaching
help, or a combination of them all. The length of service will vary
based on both the project need and volunteer availability.
What does all this mean in plain speech? We hope to put the talents of
mature Christians to use in mission stations where specific talents
are needed. College students on sabbatical, retirees, school teachers
on break, and even "vacationing" moms and dads would be welcome
participants. In smaller congregations there might be needs for VBS
teachers, canvassers for an evangelism effort, plumbers, and
carpenters. We might not immediately recognize how important these
jobs are until we think about trying to have a Vacation Bible School
with only three member families, or trying to engineer a new sewage
system in swamp land.
Why would we do this? In Christ's command to preach the gospel to the
whole world, He didn't give detailed instructions. As our mission
congregations go about presenting the message of God's grace through
Christ's life and death, a great deal of labor is involved. From
hitting the streets to making sure the sidewalk is swept, people are
needed to do the job. For many, giving more money is difficult; but
they might have time and talents to spare. In this way we have the
chance to spend more than just money in preaching God's Word to the
Would you like to help? Please contact Prof. Paul Nolting at Immanuel
Lutheran College, Eau Claire, for more information and applications.
--Pastor Leroy Dux
"One generation shall praise Your works to another..." (Ps. 145:4)
Alfred Stolt holds his great-great grandchildren, twins Kolten and
Kelsey Jensen, born Dec. 6, 1995. All five generations are active
members of Grace Lutheran Church. The first three were charter
members of the church in 1959. Mindi, the twins' mother, is a 1992
graduate of Immanuel High School, Eau Claire. Her father, Steven
Jensen, currently serves on the Grace Church Council. Grandpa Stolt
knows many Bible verses, prayers, and hymns from memory. Great
grandmother, Nellie, has daily devotions with her father in the
nursing home. He looks forward to his 99th birthday in March.
Meet: Thomas Skinner
Thomas Skinner is presently teaching at St. Paul's Lutheran School in
Austin, Minn. He is a graduate of Immanuel Lutheran High School, and
received his B.S. degree in elementary education from ILC in May
His most memorable experience in teaching thus far came during his
student teaching at Messiah Lutheran School in Eau Claire, Wis. His
week with the kindergartners left a lasting impression.
He was most influenced in choosing teaching as a career by Professor
Roland Gurgel, who showed a "love of history and His story." It may be
natural then that Thomas' favorite subjects to teach are religion and
Thomas' favorite acitivites outside the classroom include athletics
and playing with his two children, Anna (age 4) and Austin (age 2). His
favorite game at recess is football.
Thomas is the son of Don and Phyllis Skinner, who are the Boys' Dorm
parents at ILC. Thomas and his wife Amy were married in 1990.
Meet: Bethany Tiefel
Bethany Tiefel is currently teaching part time at Messiah Lutheran
School in Eau Claire, Wisconsin. She attended Immanuel Lutheran High
School and graduated with her elementary education degree from ILC
in May 1995. She is also continuing her education at the University
of Wisconsin-Eau Claire.
Bethany was influenced in choosing teaching as a career by her
parents, who emphasized the importance of the Gospel ministry, and by
her grade school teachers who showed her the joy and excitement of
Her most memorable teaching experience thus far has been working on a
Luther's seal ceiling mural in Messiah Lutheran Church's assembly
hall. It provided her the opportunity to discuss the meaning of
Luther's seal and the promise of eternal life.
Her favorite subjects to teach are Art and Science. Outside of the
classroom she enjoys canoeing, art, tennis, and spending time with her
Bethany is the daughter of Pastor Paul and Eileen Tiefel of Eau
As authorized by President Fleischer, I installed Karl Stewart as the
pastor of Grace Lutheran Chruch in Live Oak, Florida. The installation
took place during the morning worship service of December 17, 1995.
--Pastor Wayne Eichstadt
As authorized by President Fleischer, I, with the assistance of Pastor
Arvid Gullerud, installed Matthew C. Thurow as teacher in Gethsemane
Lutheran Shcool, Spokane, Washington on January 7, 1996.
--Pastor Robert S. List
Spokesman-On-Audio-Tape -- $10.00 per year.
Order from Pastor W. V. Schaller, 100 4th St. W., Lemmon, SD 57638