Thursday, December 20, 2007
Also take home family devotion placements based on one of the readings for the Sunday available at: http://www.lutheranyouth.org/FamilyTable_Devotions__Year_A.150.html
Wednesday, December 19, 2007
Saying it is one thing, understanding it is another!!!
Jeff Silcock a lecturer at Australian Lutheran College has written a paper that is easy to follow and may help understand and even help you explain what Christian Freedom is about.
The paper is available at http://www.lutheran.edu.au/tools/getFile.aspx?tbl=tblContentItem&id=646
Monday, December 17, 2007
to grab a bible
and before they begin to read and reflect on the Christmas story as found in Luke 2:1-20 or Matthew 1:18-2:12
with more and more families being a mix of people who are Christians and those who are not, what a simple approach to sharing the Good News and reminding people why we are here...
Friday, December 14, 2007
how about considering/asking what does God want us to be doing in this place....
influenced by the book the Living Lutheran and its author Dave Daubert
Wednesday, December 12, 2007
Here is some more resources on revitalising congregations
http://www.comebackchurches.com/ a web site that backs up the book with more resources including books, web sites and stories.
Here are some must reads suggested by two church revitalisation consultants before attempting to replant or renew:
- Guder, Darrell L., ed.Missional Church: A Vision for the Sending of the Church in North America. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1998.
- Malphurs, Aubrey.Pouring New Wine into Old Wineskins: How Change a Church without Destroying It. Grand Rapids: Baker Books, 1993.
- Schwarz, Christian A.Natural Church Development: A Guide to Eight Essential Qualities of Healthy Churches. Carol Stream, Ill.: ChurchSmart Resources, 1996.
- Southerland, Dan.Transitioning: Leading Your Church through Change. Grand Rapids: Zondervan Publishing House, 2000.
- Van Gelder, Craig.The Essence of the Church: A Community Created by the Spirit. Grand Rapids: Baker Books, 2000.
- Wood, Gene.Leading Turnaround Churches. St. Charles, IL: Church SmartResources, 2001.
- Schwarz, Christian A., and Christoph Schalk.Implementation Guide to Natural Church Development. Carol Stream, Ill.: ChurchSmart Resources, 1998.
- Rainer, Thom S. and Eric Geiger. Simple Church: Returning to God’s Process for Making Disciples. Nashville: Broadman & Holman Publishers, 2006.
- Reeder, Harry L., III and David Swavely.From Embers to a Flame: How God Can Revitalize Your Church. 2004.
- Alan Roxburgh, Fred Romanuk, and Eddie Gibbs The Missional Leader. 2006.
- Schwarz, Christian A.Natural Church Development: A Guide to Eight Essential Qualities of Healthy Churches. Carol Stream, Ill.: ChurchSmart Resources, 1996.
- Stetzer, Ed and David Putman.Breaking the Missional Code. Nashville: B&H Publishing Group, 2006.
- Towns, Elmer and Ed Stetzer.Perimeters of Light: Biblical Boundaries for the Emerging Church. Chicago, Moody Publishers: 2004.
plus a web site or two
Monday, December 10, 2007
for the movie the Golden Compass.
This is a movie that has been highly criticised by Christians. Find out why and discover what maybe a worthwhile response.
Wednesday, December 05, 2007
Now even a brief look around congregations sees that there are many ways to approach children's ministry. Below are a few resources to broaden your view, to help you and to even give you some resources.
Evangelizing through Children's ministry http://www.elca.org/christianeducation/programplanners/2001ceprogramplanner/resources/evanthruchild.html
An introductory article highlights how children's ministry can be away to reaching not just children but also families...There are some suggestions and food for thought
And another article to generate some thoughts http://www.elca.org/evangelism/congregations/children.html
Resources for parents... http://www.wels.net/cgi-bin/site.pl?index-PCL Crucial to children's ministry are parents, so it is great to see a resource provided by WELS call Parents Crooslink that helps and equips parents for their critical role as parents. There are family devotions, chat rooms, free online courses, articles and more
Lutheran Church Missouri Synod Children's Ministry web site http://www.lcms.org/pages/default.asp?NavID=1312 includes details of Children's Ministry resources, training, projects, leadership, rally days, plus a newsletter
Youth and Family institute http://www.youthandfamilyinstitute.org/ The Youth & Family Institute follows a vision to strengthen congregations and families to nurture faith, pass on faith and live well in Christ. Their ministry focus include Peer Ministry, Coming of Age Ministry, Milestone Ministry, Couple Care, Marriage Ministry, Wellness Ministry and Clown Ministry. On their web site you will also find free articles and information, details of events, resources and the weekly take home faith resource following the lectionary.
Forming Faith http://www.formingfaith.com/ is dedicated to the joyous challenge of forming faith in children, youth and families in and through the ministry of the Christian congregation. As a pastor and a father of two children, the author is passionate about developing communities of faith where persons of all generations can grow together in Christ, and through which families can be resourced and supported as primary units of faith nurture.
FAITHINK www.faithink.com currently has the majority of all teens in the Lutheran church involved in a weekly small group model for confirmation and has expanded to include churches from 13 denominations. Thousands of congregations support the project as members and receive resources for a variety of Christian education programs. Thousands of other churches have taken FINK training and are using the systems to bring energy, joy and growth to kids, parents and pastors. Faith Inkubators offers a variety of systems training opportunities, including our FINKthink day-long events, team training event, and our three-day FINK University certification courses. Ever changing, tweaking and improving, FINK’s Faith Stepping Stones, Head to the Heart Confirmation and GIFT resources now include skits, art galleries, Bible studies, Bible verse theme songs, 15,000 PowerPoint slides – approximately 150 per lesson theme – and ten nights of home devotions per theme, making it the most thorough and content-rich curriculum on the market. Currently they offer resources for confirmation, Sunday School, congregational events for growing in faith together and family ministry (ie resources for congregations to help parents in their role of faith sharing)
Kids Kount ministries....http://www.kidskountomaha.org/ is the children and family ministry of King of Kings Omaha Lutheran Church. It is well worth a visit for ideas. This web site provides details of their ministries to family and children, ministry ideas, outline of their curriculms for Sunday School and Kids Church which are available at http://www.kidskountpublishing.com/ (they state that the introduction of this curriculum saw a doubling of the number of children attending kids ministries, ideas for equiiping and helping people involved in children's ministry, plus a range of other helpful things.
Free Sunday School Lessons The Church of the Lutheran Confessions has developed and offers free Sunday School lessons called God's hand in our lives...These lessons cover stories from the New and Old Testament. They could be ideal for the small church/sunday school, where the children listen to the story together and then undertake/participate in activities suitable for their age group....http://www.clclutheran.org/godshand.htm
Children's ministry resource from Luther Seminary http://www.luthersem.edu/cyf/children/default.asp?m=-2237 A web site that offers courses, a children's ministry blog, web links for just about everything you can think of in children's ministry, videos from their summitt.
Children's Sermons Looking for children's sermons, try some of these sites: http://www.childrensermons.com/sermons.htm , http://www.sermons4kids.com/ , http://rockies.net/~spirit/sermons/s-children.php , http://www.kiskipby.org/Children/childser.htm , http://www.sermonsuite.com/children-sermons.html
Rotation Sunday School This is a different way to approach Sunday School....In a nutshell it works like this: Teach major Bible stories and concepts through kid-friendly multimedia workshops: an Art workshop, Drama, Music, Games, A-V, Puppets, Storytelling, Computers, and any other educational media you can get your hands on. Teach the same Bible story in all of the workshops for four or five weeks rotating the kids to a different workshop each week. And here comes the extremely teacher friendly part: Keep the same teacher in each workshop for all five weeks -teaching the same lesson week after week (with some age appropriate adjustments) to each new class coming in. The results, says Linda Beckham, D.C.E. at Tampa's Palma Ceia Church are astounding. "The kids love it, the teachers love it, and we can't ever imagine going back to the old way." So why not discover more about it at http://www.rotation.org/
Come and See Jesus Sunday school material are based on the Revised Common Lectionary and includes, suggestions for:
- telling the Bible story
- doing an activity based on the story (Lower and Middle Level)
- a DIY Bible Study (Upper Level)
- looking at the story in its Bible context
- making a craft
- talking about the story and applying it to children's lives
- playing a game
- learning a Bible verse
- learning church teachings
- linking the story to what happens in church worship
- learning about the work of the wider church
- doing a paper and pencil activity (Middle and Upper Level)
The resources are avilable from Australian Church Resources at http://www.acresources.com.au/advanced_search_result.php?keywords=come+and+see+jesus&osCsid=ea15008db2c6ebd0e42b0822ff15e924
If you have any other ideas or resources please email them to me, so we can share them with others..
Books will appear in a separate entry..
Saturday, December 01, 2007
Congregational life orientated Bible Studies prepared by Lutheran Theological Seminary of Philadelphia
Developing a congregational vision includes:
Follow up and reflect
a more detailed outline of developing a congregational vision can be found at www.ltsp.edu/congregations/2001-2002/vision.pdf
The Apostle Paul and discerning God's will in the church:
The aim of this study is:
It is hoped that this study may provide an additional resource for the ELCA in Region 7 as it
continues to deliberate over important issues in its ongoing life, a life that is lived forward in the
hope of resurrection while it responds in trust to the God revealed in the crucified Christ. As Paul put it in 1 Corinthians 13:12: “For now we see in a mirror, dimly, but then we will see face to face. Now I know only in part; then I will know fully, even as I have been fully known.”
Rediscovering God's mission
The aim of this study is:
This study is designed to help you think anew what the “mission of God” means to you and your
congregation. We are really talking about a life-long commitment of every believer to "missionhood” in the of Jesus Christ.
Monday, November 26, 2007
visit Lutheran Hour Ministries
and obtain free devotion tracts with your name and other details today
Wednesday, November 21, 2007
However those behind the Seasons of Creation remind us that God gave humans the mission to care for the earth....
And so they have developed a worship and bible study series that helps us engage with God's word and how that affects how we relate to His creation.
At times the church has been suspicious of those talking about creation, however the perspecitve of Seasons of Creation is outlined as follows:
The season of Creation is part the heritage of mainstream Christian worship. There is no break from the gospel as the core of our faith. Nor do the liturgies reflect a New Age orientation. Christ is at the heart of our celebrations. The cosmic Christ is the new life at the core of creation. In the season of Creation we celebrate Christ together with creation, we face the ecological crisis with Christ, and we serve Christ in the healing of creation
The resources have been developed and endorsed by various Lutheran bodies and people both in Australia and in the USA.
Available on the web site are:
It is well worth visiting: http://www.seasonofcreation.com/
I have also heard about congregations who have used this have had unexpected results of people reengaging with the church.
Friday, November 16, 2007
In 1995 this congregation had 62 members and guess what their average age was 72. By 2001 there were 100 children attending this congregation....read about it at http://www.wfn.org/2001/11/msg00284.html and http://www.joyonline.org/church_coach/ccn/project_leadership/immanuel.html
Now this didn't happen without some people hearing God's voice...and responding to it....
Go visit them at http://www.immanuellakegeneva.org/ and discover this community
Recently I stumbled across this powerpoint presentation put together by Rev. Doug Kalleson of the Florida Georgia District of the Lutheran Church Missouri Synod....
Their strategy is that every congregation is a mission post....every member is a missionary..
It is worth having a look at:
Friday, November 09, 2007
Many people in Australia have heard of the name Darren Beadman. He is one of the better jockeys in the racing industry. In 1990 and 1996 He rode Melbourne cup winners and Golden Slippers in in 1984 and 1997. He is considered by many as one of the superstar jockeys. Then all of sudden he retired to pursue a calling as a pastor, studying with an AOG college for a couple of years. However as he studied he discovered that he was called to be ministering amongst the racing scene, not as a full time pastor, but as a jockey who happens to be a Christian.
He is now a member of a St Martin's Anglican Church Kensington, which happens to be right smack bang close to Randwick race course. This congregation has become active in ministering to the racing industry and Darren Beadman has been part of this, not by being the pastor but by opening doors for his congregation and pastor at 'his workplace'. Read the story below from the Your.Sydneyanglicans.net http://your.sydneyanglicans.net/southerncross/articles/jockeying_for_souls/
Sydney Anglicans are working hard to bring God into the world of horse racing, reports JOSEPH SMITH.
Reaching out to any industry with the gospel is difficult. It is even tougher when the industry is innately distrusted by a large number of Christians.
The horse racing industry has suffered this kind of stigma, however, the ministry of the Australian Racing Christian Chaplaincy (ARCC) has already won over the support of some Christians in high places like Archbishop Peter Jensen and Catholic Archbishop Cardinal George Pell.
The rector of St Martin’s, Kensington, the Rev Jeremy Tonks and retired clergyman, the Rev Paul Bayliss are two ministers who have been instrumental in bringing the gospel to Sydney’s race tracks while also raising awareness of the ministry among Sydney Anglican churches.
Mr Tonks became interested in racing ministry when he took over as the rector of Kensington six years ago. Randwick race course is within the parish boundaries, located just minutes from St Martin’s.
“I was concerned about the fact that we were surrounded by racing staff. Our church had no way of reaching them other than through getting onto the tracks and into stables,” Mr Tonks says.
The Rev Paul Bayliss had similar concerns trying to reach out to workers from Rosehill race course in his time as rector of St Paul’s, Harris Park in the 1980s.
Twenty years later, ARCC has strengthened its links with the Race Track Chaplaincy of America (RTCA). Dr Karin Sowada, Chair of the ARCC Executive Committee, visited the USA in April this year to attend the RTCA annual conference in Houston, Texas.
“It was a great time to be encouraged in ARCC’s ministry and the RTCA certainly see us part of their global network of ministry partners,” she says.
ARCC’s long-term aim is to get a full- time chaplain on all the metropolitan race tracks, however, the Australian context makes this more difficult than the USA, because the USA allows tax exemptions for donations to chaplaincy work. Mr Tonks says the assistance of champion jockey and St Martin’s member, Darren Beadman has helped him build relationships with people in the industry.
“Darren is the biggest help because he is universally respected across the industry. He has been more than generous with his time, going into stables with me and introducing me to people. He is brilliant in assisting the work of ARCC,” Mr Tonks says.
Mr Tonks also runs a Monday afternoon Bible study which has been going for four months.
It is attended by ARCC committee members including Mr Bayliss and bookmakers’ statistician, Graham Isbister. By running the study on Monday afternoons, traditionally the least busy day of the week for many racing workers, Mr Tonks hopes to reach more people as contacts are developed.
September saw another opportunity for improved relations between ARCC and RTCA with the visit of RTCA Executive Director, Dr Enrique Torres, RTCA National President, Edward Smith and USA Hall of Fame jockey Pat Day.
“Pat Day is the like the American equivalent of Darren Beadman. When he retired he had won $297 million in prize money and won the Preakness Stakes five times,” Mr Tonks says.
Pat Day became a Christian during his career after dealing with addictions to drugs and alcohol.
“The RTCA members can open doors for us in the local industry because they are established,” Mr Tonks says.
Thursday, November 08, 2007
Here is a little more from their web site:
There is a great spiritual yearning in this country. This deep yearning has expressed itself in all sorts of “paths” to wisdom. We have moved beyond the time when our culture was predominately Christian in character. In this post-modern era, we have moved beyond secularism. Even scientists and physicians are discovering that reason alone cannot provide the answers to life’s questions. The question is not, “Does God exist” but “In which God will I believe?”
Unfortunately, most of the unchurched are looking everywhere but the Christian church for answers. 80% of the denominational churches in the U.S. are stagnant or in decline. Yet we persist in “doing church” in ways that worked in the 1950’s and ‘60’s.
Seminaries are still producing Chaplain Managers when today we need Courageous Leaders. A recent survey by George Barna found only 10% of pastors could articulate God’s vision for the church Pastors are beat up, burned out, and losing their sense of mission. Yet, there are seeds of hope.
A movement is growing in this country to bring the twenty-first century church back to its first century roots. New models of ministry are emerging to create an ancient/modern church. Discipleship is replacing membership, and gift-based ministry teams are replacing committees. TransformingChurch.com is a part of that movement.
What you will find;
Staff Openings (and the ability to list staff openings)
Resource Toolbox, including tools for; starting a transformational journey, teams, shared leadership, congregational settings, inspiration, motivation, devotion, group learning, conflict resolution, conencting with mission partners and the internet.
Information on the Mission Network, the Commission for transformational church, the Transformational Leaders gathering, Academy, plus many other nuggets.
There are many articles and resource to get your mind thinking and venturing along a new route of sharing God's wonderful news.
You can find this site at www.transformingchurch.com
Monday, November 05, 2007
The Lutheran Ministries of South West Oklahoma is Lutheran congregation in Altus, Elk City and Lone Wolf.
We're a Christian ministry offering a broad menu of opportunities for families and individuals to take part in a celebrating spiritual community. Human care, Christian education, children & family, music and community service are particularly important values in our ministry. Our mission is to care for people in such a way that they experience the presence of Jesus.
Our ministry takes an approach of partnership, networking churches and linking people to ministry throughout southwestern Oklahoma. You'll always see lots of people all over our web pages because people like you are the focus of our ministry.
http://www.lutheranok.com/about.htm and http://www.lutheranok.org/nextgen/
On their web site you will find some information about:
A Christian Martial Arts ministry
A link to Seccutus, their praise and worship band
Links to each of their congregations
50 days in the bible journey
Links to learning about Islam
An article on holding up under pressure
As you read through their web site you see they value people and partnerships...maybe something there to help you
Friday, November 02, 2007
In the book, hope for the church there is a one page table that may help people reflect where they are as a congregation, it talks about the seven marks of a health church. Now this has been developed by Robert Warren (a canon with the Anglican Church in UK).
Here they are:
1. Energized by faith rather than just keeping things going or trying to survive
2. Outward-looking focus with a 'whole life' rather than a 'church life' concern
3. Seeks to find out what God wants discerning the Spirit’s leaning rather than trying to please everyone
4. Faces the cost of change and growth rather than resisting change and avoiding failure
5. Operates as a community rather than functioning as a club or religious organisation
6. Makes room for all being inclusive rather than exclusive.
7. Does a few things and do them well focused rather than frenetic.
There is more to these 7 marks....so it is worth looking at them in great depth by visiting http://www.london.anglican.org/resources/Blocks/8132/Seven%20Marks%20of%20a%20Healthy%20Church.doc
And for further resources including power point go to http://www.ministry-development.org/startover/map.html#sevenmarks
The Healthy Churches’ Handbook Robert Warren Church House Publishing 2004 (Appendix 4)
Unfortunately some are resigned to the fact that this will continue to happen.
However is this the case, do churches and congregations need to resign themselves to the inevitable that decline is the only option?
In some situations the answer is yes, but only in some....especially where the population is dwindling at a vast rate. However in many cases the population continues to grow...so why can't the church and congregations grow in these situations?
Now the following resources are introduction to the topic comeback churches, to help you explore the process of ressurecting congregations, dealing with existing congregations and helping their pastors, themselves and the community be involved in a transformation process....
One of the common threads that constantly appear is that restarting a congregation is not for the joy rider, it is hard work, even harder than getting a new congregation off the ground, because the dynamics of the past are present and always waiting to interfere.
From the BIBLE
A number of people have suggested reading and studying Nehemiah, Haggai and Acts...as a way for anyone to prepare to be involved in congregation transformation.
FROM THE WEB
Restart a new option in Ministry
A short article from the Baptist convention of Maryland/Delaware, that highlights the examples of 2 congregations that restarted from the debry of 2 dieing congregations. They suggest seven requirements for restarting:
1) The original congregation must be willing to “die;”
2) The restart has to have new leadership;
3) It has to have a new identity, which includes a change in name;
4) It needs to meet in a new location, at least temporarily;
5) The restart must have new guiding principles, including its vision and values for the future;
6) It has to be focused on reaching a different “slice” of the population than before, based upon an understanding of the dynamic nature of the community where they are located.
7) The congregation must not be in operation beyond the home Bible study level for a minimum of three months before it “restarts” public worship services and proceeds to serve the community in ministry
read the entire article at http://www.bcmd.org/?p=%7B64746405-7F2A-4A49-80AC-5368CC4CFE40%7D&sc=193&ni=502&fr=archive&m=5&y=2004
Easum Bandy articles on restarting a church
Article: The turnaround from decline to growth: a committed core
Restarting a dead Church from Joyful Heart http://www.joyfulheart.com/plant/restart.htm
Suggests; Make sure there is growth potential in the facilities location, celebrate the church's past, close the church doors for a time, transfer control from local power brokers to a steering committee mainly of outsiders, develop a fresh vision for the faith community, change the church's name, call a new pastor with energy and faith
A process for transformational ministry by Dave Daubert http://www.transformingchurch.com/resourcetoolbox/2006/12/a_process_for_t.php
Transformational ministry is a way of life, that sees God is always on the move and that there is no end point...After some initial disappointment the ELCA reworked their approach to transformational ministry and now suggest the keys are;
Missional identity being at the core (what is God up to and what is my/our role in it?)
Discovery and Diagnose (What is really going on?): honesty needed
Planning (Decide to act!)
Implementation (Do something!)
Learning and Assessing (How is it going.)
ELCA's renewing congregations
● Change Factors
● Program Purpose and Guiding Principles
● TurnAround Congregations
● Transformational Ministry
● Other Resources for Transformation
● Stories of Transformation
Northern Great Lakes Synod (ELCA) transformational ministry
Ten Steps To Introduce Transformational Ministry In Your Congregation
Intensify Discipleship awareness
Foster a climate of trust and permission giving
Persistently cast the congregation's vision
Establish Spirituality Consciousness
Provide Intentional Leadership Training (for all leaders )
Proactively measure all aspects of the ministry against the mission and vision of the congregation
Carefully Plan and Implement a Transition From Committees To Teams
Initiate a Specific Discipleship Identity to Replace the Membership Identity
Replace the Mechanical Organization of the Congregation with an Organic System
Write a New Congregational Constitution to Replace your Old One
SOME STORIES OF COMEBACKING, TURNING AROUND OR BEING REGENERATED
Celebrate Church (Reformed): a story of a restart congregation can be found at: http://www.celebratechurch.com/history.html
Living waters (ELCA): a story of a restart congregation, that started, stopped and restarted
Summerhill Australian (Anglican): An Anglican church that was once thriving and now decling, but now doing something more than surviving http://summerhillanglican.blogspot.com/
Our first book is not specifically written for churches, however a number of churches have been using it as it introduces the concept and process of change into a team, committee or congregation in a way that many more people understand...
Our iceberg is melting: stories of changing and succeeding under any conditions by John Kotter
Most of the denizens of the Antarctic penguin colony sneer at Fred, the quiet but observant scout who detects worrying signs that their home, an iceberg, is melting. Fred must cleverly convince and enlist key players, such as Louis, the head penguin; Alice, the number two bird; the intractable NoNo the weather expert; and a passle of school-age penguins if he is to save the colony.
Their delightfully told journey illuminates in an unforgettable way how to manage the necessary change that surrounds us all. Simple explanatory material following the fable enhances the lasting value of these lessons.
Our Iceberg Is Melting is at once charming, accessible and profound; a treat for virtually any reader.
Hope for the Church: Contemporary Strategies for Growth by Bob Jackson
Chapters include; Facing the truth, Bums on seats why they matter, Church growth mission possible, bringing growth out of decline, Why should the future be different?, The Church after Christendom, using figures, nurturing faith, welcoming all, taking riskes, acting small (no matter how big you are), planting churches, growing younger, supporting the clergy, the vital role of the diocese/district, renewing the spiritual heart
Comeback Churches: How 300 Churches Turned Around and Yours Can, too...by Ed Stetzer and Mike Dodson
- Why consider becoming a comeback church?
- Rising with leadership
- Three faith factors
- Worship and preaching matters
- Intentional and strategic church evangelism
- Connecting people to Spiritual maturity
- Motivating and mobilizing people out of the pews
- Connecting people through small groups
- Other comeback factors
- Comeback change agents: new or renewed leaders
- Top ten most common transformations for Comeback Churches
- Making a comeback- top factors and biggest challenges
Leading the comeback church by David F Nixon
’In this excellent book, Dr. David F. Nixon has captured the heart and story of most local churches. With a real sense of eloquence and yet no holds barred, he has expressed what most pastors deal with in difficult pastoral assignments.’ -- Dr. Stan Toler, Author, Speaker and Pastor Six times, David F. Nixon led struggling churches to viability after major decline, crisis, or plateau. Six times, he overcame impossibilities in churches where others shook their heads and walked away. In Leading the Comeback Church , you’ll discover survival skills essential to anticipating, experiencing, leading, and surviving the turnaround church experience. You will learn how to: Lead their church off of a plateau. Develop a strategy for growth. Overcome financial challenges. Break attendance barriers. Focus on spiritual growth. And much more!
Turn-around church: How to overcome barriers to growth and bring new life to a established church by George Barna
- Reshapting the life cycle
- Symptoms of decline
- From dream to reality
- Attributes of turn around leaders
- Strategies for growth
- Potholes on the road to recovery
- Avoiding the downward spiral
- the last hurrah
If it could happen here: turning the small membership church around by Jeff Patton
- then and now
- Light for those in the darkness and safety for those in storms
- the end of Pastor Fetch and the Beginning of people go
- Lever 1: Prayer
- Lever 2: Discerning a clear mission
- Lever 3: Indigenous worship
- Lever 4: Growth groups
- Lever 5: Membership that means something
- Lever 6: Lay pastoring
- The drive for quality and the difference excellence can make
- If it could happen here, it could happen where you are!!
and don't forget the Reclaiming Series(as mentioned in an earlier blog)....it was actually a turned around congregation that turned around because of taking seriously 'what it means to be Lutheran in the 21st Century' that was germ for the books...see http://lutheranmission.blogspot.com/2007/10/reclaiming-serieskelly-fryer.html
Now this is only a small section of material on this subject, if you have something to suggest please feel free to comment
Monday, October 29, 2007
Some people have a real problem when it comes to God and politics mixing, but God in His bible does have something to say about politics...
We are infact called to pray for governments.
So election time may be a good way to help people pray and read the scriptures (and see what God really says..not just what one group thinks he says)
The Australian Prayer Network offers a four week daily short bible reading and prayer starter at http://www.ausprayernet.org.au/
Also in the September edition of the Lutheran (australian edition) i wrote an article about the two leaders and how politics and Christianity mix...there are also some extra resources to look and USE at http://www.lca. org.au/media/ thelutheran/ index0709. cfm
http://www.lca. org.au/resources /thelutheran/ bibleStudyChrist iansGovernment. doc
Friday, October 26, 2007
In 2005 the ELCA undertook some research that highlighted 5 things that were common in fast growing congregations (no matter whether they were traditional, contemporary or any other type of worshippers, and no matter whether they were seen as conservative or liberal in theology)
Here they are....
God was REAL in these places.
There was a deep and real commitment to the priesthood of all believers.
The Bible mattered.
People, especially the leaders, were pragmatic (my dictionary says that this means they were more concerned with practical results than theories or principles).
They expected something to HAPPEN!
ummmm...if you want to read more then skip (click) across to Reclaiming the F word....http://reclaimingthefword.typepad.com/reclaiming_the_f_word/5_keys_to_church_renewal.html
Yet we know he is....
One person, author, theologian who has worked hard in this area is Kelly Fryer....Three books that are worth reading:
Reclaiming the L word: renewing the church from its Lutheran core...
In defense of Dogma
Jesus is Lord
Everyone is welcome
Love changes people
Everybody has something to offer
The World needs what we have
Dr. Rick Bliese, Lutheran School of Theology at Chicago"This book reflects her passions for the theological integrity, for mission-driven congregations, and for painting outside the box."
The Reverend Mary Ann Moller-Gunderson, Lake Geneva, Wisconsin "Pastor Fryer's reminder of where Lutheran Christians stand: at the foot of the cross, where we are met by Jesus..."
Bishop Gary M. Wollersheim, Northern Illinois Synod, ELCA "A warning label should be on this book: 'Caution: Reading this book could result in the transformation of the Church.'"
Reclaiming the "L" Word is a book about renewing congregations by recognizing and living out the core teachings of the Lutheran faith. In the introduction, the author states:
"I hope that people of every denomination will find this book helpful as they wrestle with these important issues within their own traditions. But this little book is primarily written for those who call themselves Lutheran and, specifically, those who are members of ELCA congregations, and it is intended to help us answer central questions: Who are we? What DOES it mean to be a Lutheran today, anyway? And, why does it matter?"
Inspirational, engaging, and challenging, this book is a must-read for pastors and congregational leaders!
Reclaiming the C word: Daring to be church again
Daring to dream it
Daring to define it
Daring to do it
Daring to get focused
Daring to set people free
Daring to Take Action
Daring to expect surprises
Daring to be hopeful
If you want things to stay the same, don't read this book!! It is about a church the bureaucrats haven't domesticated, in which Christianity is the daring, spontaneous and passionate calling of people listening to the Spirit ...Bishop Ray Schultz ELCIC
We are focussed on the starting of the early church: an assembly of saints who join God's activity of transforming the world and wondering aloud what we might look like if we reformed ourselves around that centre....Bishop Peter Rogness ELCA St Paul Area synod
Reclaiming the E word: waking up to our Evangelical identity
A wake up call
Waking up to the real deal
Waking up to a vital word
Waking up to a purposeful life
Waking up to our common call
In this third and final book in the best-selling reclaiming series, Kelly A. Fryer asks and answers such important questions as:· What does the word evangelical actually mean?· Why do so many Christians, including those who appeared to have been left behind by theologically conservative and fundamentalist Christian churches over the past two decades, think this word is so important that they are stubbornly attempting to reclaim it for themselves?· What is the biblical message that these new evangelicals have to share?· What does a truly evangelical life and evangelical congregation look like?· What kinds of things do evangelical people and an evangelical church do?· What would happen if we who believe the Christian message really and truly is good news for the whole world without exception woke up to our evangelical identity?
THIS BOOK WILL BE AVAILABLE IN MARCH 2008, however if you want a sneak peek at some of the pages go to the authors web page at http://reclaimingthefword.typepad.com/reclaiming_the_f_word/excerpts_from_reclaiming_the_e_word/index.html
Thursday, October 25, 2007
The North West District of the Lutheran Church Missouri Synod took the initiative at one of their conventions to give everyone some tangible items and suggestions that they could use when taking God's great news to the world. It included items they produced and some they obtained from other resources....
They called it the Outreach toolkit
Some of the items they produced include:
Chewing Gum Card
Chewing Gum Card Backside
God's Yellow Pages
Housekeeping Thank You
We are Here for Prayer Label
Label for Toolkit Contents
for more information visit their web site at
Maybe you could develop something for your congregation, parish or district
Monday, October 22, 2007
by Paul Peters
[Dr. Paul Peters, professor emeritus, taught the history of the Reformation at Wisconsin Lutheran Seminary from 1939 until his retirement in 1966.]
Answers to two questions concerning Luther’s concern for mission are being seriously sought and found today by many mission-minded theologians. The first question is whether Luther was mission-minded to the extent that he was aware of missionary obligation as such. The other question is whether his mission-mindedness led him to practical missionary contributions. The answers to both questions can, of course, only be found in his expositions of Biblical books and in his sermonic and confessional writings.
Before, however, searching for answers in these his writings, we shall do well to realize the fact that the Reformation itself was a tremendous missionary effort. With Luther’s discovery of the justification by faith as the heart of the Gospel the groundwork for all mission-mindedness and mission work had been laid. The spread of the Reformation before the Counter-Reformation set in amply testifies to the missionary influence of the Reformation. But it was not only the spread of the Reformation from the Baltic to the Mediterranean, from the Balkans to Britain that bespeaks its great missionary influence. There is another dimension of which we must be mindful, the depth of its influence. Prior to the Reformation the spread of the Gospel among many European nations had only too often been a superficial one, in the beginning at times even brought about by force of arms. Altogether the Gospel made new inroads into the hearts of the people, “bursting forth once more” (SW 2, p. 346) as preached and taught by Luther and his coworkers, their aim was to “restore … the office of preaching … again to its right and proper place” and “the service … again to its rightful use” (p. 375). Religious Luther and Melanchthon introduced religious instruction in both church and school, and “effected an integration of the Gospel” as had never been experienced before. This instruction “resulted in strong, well-rooted congregations everywhere.” The reaction of the Roman-Catholic Church, the Counter-Reformation, only attests to the missionary influence that the Reformation had even on the papal church itself.
As to the first question, to what extent Luther was mission-minded; we can begin with his exposition of passages from Genesis. Our aim is not to ascertain how far we can agree with everything in Luther’s exposition of relevant passages—Luther’s mission-mindedness often carried him far afield—but rather to what extent Luther’s exposition of such passages reveals his mission-mindedness to us.
Beginning with the Protevangelium, Genesis 3:15, Luther not only takes cognizance of the comfort which Adam and Eve and all who believe in it found and find in these words of promise, but has Enoch, who “walked with God” (Gen. 5:22), “give instruction about the future Seed and about the head of the Serpent that will be crushed, and about the kingdom of Satan that will be destroyed” (cf. LW 1, p. 344). In other words, Luther finds in Enoch’s walking with God “something public, namely, to carry on God’s business before the world, to occupy oneself with His Word, and to teach His worship” (LW 2, p. 56). Here we find two words, “world” and “Word,” which throughout Luther’s expositions are to play an important role and which testify to a mission-mindedness which encompasses both the Word as a means of spreading the good news of salvation, and the world as the width and the breadth of this spread of the Gospel Word. Therefore Luther even has Noah traveling “over the entire world” and preaching “everywhere” (p. 57).
No less did Abraham preach “publicly” (p. 287) and erect “a public chapel or an altar, at which he preached and taught about the true religion—mainly, of course, to his household but then also to the neighboring Canaanites who came together at this place” (p. 332). It is characteristic of Luther’s mission-mindedness to add that Abraham did not do this “in some corner … but in a public place, in order that by his own example and that of his own people he might lead others to the knowledge of God and to true forms of worship” (p. 333).
Moreover, when Luther speaks of the great promise which Abraham received, that in him all families of the earth shall be blessed (Gen. 12:3), he finds it necessary to emphasize that three words should be written in golden letters and should be extolled in the languages of all people, because they offer eternal treasures. For “the words clearly indicate,” he reiterates, “This promise is to be extended to all nations or families of the earth.” But then in speaking of the one “who has dispensed this blessing among all nations,” he does not confine it to Abraham or Abraham’s children. For “who else, shall we say, has dispensed this blessing among all nations except the Son of God, our Lord Jesus Christ?” (p. 260). Luther’s mission-mindedness included the fact that the Old Testament mission promises found and find their final fulfillment in the Messiah, the promised Savior.
The Psalms give him a wonderful opportunity to repeat this fact again and again. In his exposition of the royal Psalms he dwells on the worldwide nature of Christ’s rule as King and of His Gospel-preaching. In this connection it is worthy of special note that Luther speaks of a “new kingdom” and a “new teaching” after Moses (LW 12, p. 72), as if Moses and the prophets had not prophesied this “new kingdom” and “new teaching.” Indeed, they had prophesied it, but only prophesied it. They were not yet sent out to the nations to preach it. Even Israel had to live under the Law, which “was added” (Gal. 3:19), and to wait for the promised kingdom. Christ, not Moses, preached, “the kingdom of God is at hand” (Mark 1:15).
But it belongs to the spirit of Luther’s mission-mindedness to define, first of all, this new Kingdom. According to his exposition of Psalm 8, “Christ’s kingdom is on earth, in all the lands, and yet at the same time in heaven. It is not an earthly, physical, mortal kingdom, but an eternal kingdom” (LW 12, p. 106). As such, Christ’s Kingdom “is founded and regulated only through the Word and faith, without sword and armor” (p. 98). It is also without “legalistic worship ceremonies” (p. 85), since this kingdom spells the abrogation of the Law. Luther’s repeated emphasis on the abrogation of the Law is essential for a deeper insight into the sprat of his mission-mindedness. “Even today,” Luther asserts, “it requires a great and lofty insight to understand that the substance of Christianity is a much nobler thing and altogether different from all secular and spiritual laws, outward holiness, government, and whatever other such things there may be among Jews or heathen” (LW 14, pp. 22f.). Therefore in his exposition of Psalm 2:7 he distinguishes the kind of doctrine taught in the New Testament from that which was taught in the Old Testament. “Formerly,” he tells us, “the Law was taught, which produced wrath and increased sin; but now it is faith, which works remission and fulfills righteousness. There the lawgiver was Moses, a man and a servant; here the Lawgiver is Christ, God and Lord of all. The former produced servants of sin; the latter, free men of righteousness” (p. 331). From this there follows that the message of grace is characteristic of the New Testament, while that of the Law is characteristic of the Old Testament. Therefore he does not want us to look for a mission activity in Old Testament times on the part of Moses and the prophets as if grace were characteristic of the Old Testament dispensation. For “St. Paul himself affirms in Ephesians 3:5, ” he tells us in his exposition of Psalm 117, “that it came as a revelation even to the Apostles that the heathen could be God’s people without the Law of Moses, yes, without and beyond all law” (p. 23).
All this adds up to the wonderful fact that the Holy Spirit gathers up and together “the whole world with all its wisdom, righteousness, merits, services, adorations, and chastisements” (LW 12, pp. 89f.) and “places all things under Christ” (p. 69). Not only the Jews, but also all nations have been given to this King so that He might be King of kings and Lord of lords. Therefore this Kingdom “must be spread to the end of the earth” (p. 69), it “will extend as far as the world” (p. 104). The new Word, the Gospel, will be preached in all lands, nations, and languages, not only among the Jews, not only in Jerusalem, but in all tongues” (p. 140). In short, “God’s grace will be preached everywhere” (p. 141).
Luther’s mission-mindedness, which thus foresees the spread of Christ’s Word throughout the world, does not blind him to “the ingratitude of the people, the contempt and weariness with the Word,” not to mention the persecution of the Word (p. 220). Consequently he does not fail to tell us that we are engaged in “a difficult battle, not simply because of our obvious weakness and our small numbers, but because of the power, wisdom, and multitude of our adversaries” (p. 219). Nevertheless, he does not want us to be discouraged when we look at present circumstances that disturb us, but we should much rather look at the promises which Christ’s Word gives us. Those who are in the teaching office “should teach with the greatest faithfulness and expect no other remuneration than to be killed by the world, trampled under foot, and despised by their own” (p. 220). When Luther sees things going his way, he cannot refrain from confessing that he occasionally loses patience and thinks seriously: “If it were not for the fact that this doctrine has already been spread abroad in the world, I would rather do something else than make it known to an ungrateful world” (p. 220). Still “we must … not give up the office of teaching,” he hastily adds, but must commend “to God the success and good fortune of the Word” (pp. 220f.). He calls our attention to “a lone Paul,” who “fought against the entire world” (p. 219). Therefore he admonishes us to “be armed and trained not only to teach and instruct the good, who think correctly in the faith, but also to combat and reprove the adversaries” (p. 216).
Luther’s mission-mindedness is not only of such a serious nature because he is fully aware of the enmity of the world, but because preaching in public and not in a corner is such hard work for us. To dare proclaim the mercy of God in public and not in a corner, Luther declares to be “boldness above boldness, strength above strength and courage above courage” (p. 393). There are various factors that close our lips. “Sometimes the fear of danger, sometimes the hope of gain, often the advice of friends intervenes.” All this makes it quite evident why the Psalmist (Ps. 51:15) “asks that his lips be opened by the Lord Himself … to bear the name of the Lord before the devil, the world, kings, princes, and all flesh” (p. 393). Tyrants we will vanquish “only through patience and silence,” so that “we must arm ourselves with patience, with faith, with the example of Christ’s cross. The lying teachers, however, we will overcome not by patience and silence, but against them we must draw the two-edged sword (Heb. 4:12) with which ‘we destroy all knowledge that exalts itself against the knowledge of God’ (2 Cor. 10:5)” (LW 12, p. 216). Thus Luther encourages us in our mission work, as if he were aware of the political and ecclesiastical conditions of our day.
It belongs to Luther’s mission-mindedness that he confides in the Holy Spirit to give our preaching about Christ “good fortune and success,” so “that there will still be some from among the nobility, kings, princes, and the wise of the world who will join themselves to us and will accept the Word.” He does not doubt that “God will have His tithe from the mass of kingdoms and peoples… God always converts a few through this doctrine of faith—in spite of all reason and opinion—so that the church may increase, since there are always some who persevere and shed their blood for His testimony… Even at the courts of godless princes there are many good men who honor the Word in true piety, attend to its ministry in humility, and aid the brethren in every service of which they are capable… From the outset of this preaching in the church it occurred, and it still occurs today” (pp. 290f.).
God always gives a place where the Word can be taught, Luther assures us. Consequently “He will have a kingdom not only among the Jewish people, but in the whole earth, throughout the world. Christ will have His baptistry, His chancel from which He teaches, His apostles and teachers in cities and towns where there are hardly one or two who believe. So Christ’s name and the altar … remain. They will be extended in length as well as in breadth, so that Christ and His name will be found in every extremity throughout the world” (p. 297). Here Luther’s mission-mindedness is carrying him beyond the confines of the Protestant churches. “Thus under the papacy there have always been and still are some believers whom we do not know, whom God preserves by means of the Word and the Sacraments, against the will of the devil and the pope” (p. 297). “Or can there be no Christians,” Luther asks, “where the Turks and the Scythians rule temporarily” (LW 14, p. 333), i.e., in the former Byzantine Empire, in the Orthodox Church? His answer is in the affirmative, for the Orthodox Church “was not subject to the pope and yet was Catholic and Christian. We are not to limit,” he warns, “the heritage of Christ too closely … neither on account of the perfidy of the Turks nor because of the many others who have strayed away. Besides, which of us can know who is truly a Christian? And do not wicked people abound among us while the good are few?” he argues. Yet “the authority of the divine Word transcends our ability to comprehend it. How much more, then, does it transcend our suspicions and our fantasies, which occupy themselves with outward custom” (p. 334).
Here we can only pause and repeat Luther’s question: “Besides, which of us can know who is truly a Christian?” In our polemics, whether they are being carried on by word of mouth or in writing, we must keep this question well in mind. First of all Luther tells us in his exposition of Jonah that we must know that God is “no respecter of persons” (Acts 10:34). We are therefore “to judge no one nor are we to despair concerning anyone” (StL XIV, 854). Jonah was still under the impression that God is a respecter of persons as regards Nineveh in comparison with Israel, judging the former to be nothing in the sight of God, condemning it unto death and despairing of its ever receiving the grace of God. Where he does not at all expect the grace of God to be found, there it presents itself. And where he does not expect the Word of God to be heard or accepted, there the Ninevites are the first ones to receive it in all modesty. Jonah had to learn from God that he was not to judge anyone, also not to despair concerning anyone, and “not to restrict God’s grace to any place, boundary, time, measure, person and merits as was done by the carnal-minded Jews… Everyone should be mindful of that which is entrusted to him. God’s grace will run its course both in regard to those who perform works and those who do not work, as Paul teaches us Romans 4:4–5” (85f.). This is the manner in which Luther’s mission-mindedness expresses itself.
It also becomes quite apparent when Luther insists that we are not to limit the large number of Gospel preachers. In view of the many vacancies in the territorial church of Saxony and in all of Germany and in view of the small number of pupils in the schools and of the critical decrease in enrollment which the German universities suffered, Wittenberg not excluded, Luther in his Sermon on Keeping Children in School (1530) wrote of the need of more pastors and schoolmasters and of maintaining boys’ schools and universities properly (SW 4, p. 142 and n. 39). The decrease in enrollment of seminary students throughout our country gives us every reason to take heed to what Luther has to say to us in this connection.
On the basis of Psalm 68:11, which Luther has translated: “God will give the command that the host of the evangelists be great,” he states: “In the present verse God says that He will give a host of evangelists… This came to pass in the apostles and their successors throughout the world. God blessed the world with a host of these, dispatching them into the entire world, as befits the time of grace” (LW 13, p. 12). Let us note that Luther here does not only speak of apostles but also of their successors (cf. also p. 265). But in his exposition of verse 12 he interprets “the kings of the hosts” as being only the apostles, “who converted the whole world,” bearing so much fruit since they were all “of one mind” and “preached one and the same message of faith—all this in conformity with the Gospel… By reason of their unanimity of mind they bore such rich fruit and converted the world, a feat that has never been equaled” (p. 13).
How Luther can say that the apostles converted “the world” is difficult to understand, especially when he adds that it was “a feat that has never been equaled.” One can only ask whether he actually means that the apostles converted the whole world, as we know it today. We learn from his sermon on Mark 16:14–20, where Christ tells His disciples to go into all the world and to preach the Gospel to all creatures, that his understanding is not that “the apostles actually went into all the world, for no apostle has come here to us” (StL XI, 950). And living in a time when America had just been discovered, he is well aware of the fact that many islands even in his day had been found, which where populated by heathen and that no one has preached to them. Therefore he asks how these facts can be in accord with the words which Paul in Romans 10:18 quoted from Psalm 19:5: “Their rule has gone out into all the world and their speech unto the end of the world.” His answer is to be found in his exposition of Psalm 19 where he tells us that David “here … teaches explicitly that in the future God’s grace will be preached everywhere … that His kingdom will extend under all of heaven … that Christ will reign and rule in all the lands that will believe in Christ, and that the holy Christian Church will be as broad as the world” (LW 12, p. 141). Here Luther is speaking of the future without limiting the preaching of God’s grace to the time of the apostles. “It has run abroad and still runs,” Luther adds in reference to our verse in his exposition of Psalm 110:2 (LW 13, p. 269). How he wants these his words to be understood he tells us clearly in his Ascension Sermon: “Their preaching has gone forth to all the world, although it has not yet come into all the world. This going forth has begun and has gone out, although it has not yet been accomplished and completed, but the preaching will be heard ever farther and wider until the Last Day. When this sermon has been preached and heard and proclaimed in the entire world, then the message is accomplished and everywhere carried out. Then the Last Day will also take place” (StL XI, 951).
Luther compares this constant and progressive course of the Gospel with a stone thrown into the water: “It makes ripples and circles around itself which move farther and farther outward, the one pushing the other, until they reach the water’s edge. Although it may become quite still in the middle, yet the ripples do not rest but move outward. So it goes with the preaching of the Gospel: it began with the apostles and continues on and on. Preachers carry it forward; it is hunted and persecuted from place to place, yet continues to be made known to those who have not heard it before, although in the middle where it first began it may have completely disintegrated and become heresy” (951). In this connection he also compares our Gospel message with an imperial proclamation, which is being carried by a messenger from one province to another. “One says of it: it has gone out to Nuernberg or to the Turks, although it has not yet reached its destination. The same can be said of the sermon preached by the apostles. Now it also has come to us to the end of the world, for we dwell close to the ocean” (955). “It is no longer confined to the narrow land of Canaan as in a little corner of the world. It has grown larger and sounds out farther” (LW 13, p. 363).
This spread of the Gospel Word Luther often contrasts to the preaching of the Law in the Old Testament dispensation. While the old Law and the preaching of the prophets was not spread abroad in the whole world and preached to all creatures but only to the Jews in their synagogues, the Gospel shall not thus be harnessed but shall go forth freely into all the world. If it is to be proclaimed to all creatures, this can mean nothing else than that there should be no tiny earthly corner where it does not reach before the Last Day. Therefore in his exposition of the Second Psalm he has God turning to the King and addressing Him as though He wanted to say: “Before Thy coming to earth, O King, Thou art praised and thanked only in the tiny narrow corner of Judea and in Jerusalem. But after Thy coming there will be more ringing and singing, thanking and praising, not in the narrow corner of Judea alone, but in all the lands under heaven throughout the world. By this, He prophesies and proclaims at the very beginning of the psalm that through the coming of the King God will be praised and worshiped throughout the world” (LW 12, p. 99).
It therefore also belongs to Luther’s mission-mindedness to emphasize that mission work in the last analysis is God’s work. Although he always equates “public preaching and the visible revelation of the Spirit” (LW 13, p. 271), yet in his exposition of Psalm 110 he tells us: “As has been said before, here God has set up the kind of dominion which He leads and manages in person so that things will go as they ought, as it is written in Psalm 22:31: ‘And proclaim His righteousness to a people yet unborn, that he has wrought it.’ Since it says, ‘The Lord sent,’ it is clear that He is in charge and, as they say, does it Himself; for anything done through others, by giving commands, is never done right. But when the Lord does it Himself, it works and endures, so that one has to say: ‘It is the work of God.’ Formerly He sent Moses and others and gave many commandments regarding what men ought to do; still it was not done. ‘Some day,’ He says, ‘I shall come Myself and do it Myself.’ How? By giving His Son Jesus Christ, who has one divine, almighty essence with Him, letting Him shed His blood, die, and rise again, preach Himself and bestow the Holy Spirit from heaven, that the Gospel may be preached with power until the end and accepted by people. This is not the work of Moses, or of any man, but His very own work. Things move along and are accomplished because He Himself preaches and promotes preaching, and also because He Himself does and produces what He preaches” (p. 270).
Indeed, we are all in need of such words of encouragement when we begin to doubt whether the Christian Church has a future in this modern world of ours. Therefore a reconsideration and restudy of Luther’s explanation of the Third Article and of the Second Petition is also in place, in order to sense Luther’s confidence in God’s own work as the most essential part of his mission-mindedness. In his explanation of the Third Article he speaks of the Holy Ghost calling and gathering the whole Christian Church on earth and keeping it with Jesus Christ in the one true faith (cf. Trigl., p. 545). When Luther makes mention of the Church it is always “the whole Christian Church on earth.” According to his Large Catechism the Church is “a peculiar congregation in the world, which is the mother that begets and bears every Christian through the Word of God” (p. 689). For Luther the Church is “on earth,” “in the world” and is not limited to one country or people. It is God Himself who works among all nations through the gift of the Holy Ghost, who calls together and gathers all believers. This is nothing less than the world-wide mission work of the Holy Ghost or for that matter of the Triune God, of which Luther wants to make us fully conscious in his explanation of the Third Article. There is therefore nothing that testifies more to Luther’s mission-mindedness than his explanation of this Article.
The same, however, can be said of his explanation of the Second Petition in his Large Catechism. In it he prays that God’s “name be so praised through the Holy Word and a Christian life” that not only “we who have accepted it may abide and daily grow therein,” but “that it may gain approbation and adherence among other people and proceed with power throughout the world, that many may find entrance into the Kingdom of Grace, be made partakers of redemption, being led thereto by the Holy Ghost, in order that we may altogether remain forever in the one kingdom now begun” (Trigl., p. 711). This prayer does not only testify to Luther’s mission-mindedness in a general sense but to a mission-mindedness in the specific sense of missionary obligation. The Lord Himself makes prayer our missionary obligation (Matt. 9:38). The only question is whether our mission-mindedness is of such a nature as to lead us to pray unceasingly for the coming of Christ’s Kingdom to us and to others also; and to “pray … the Lord of the harvest, that he will send forth laborers into his harvest” (p. 711).
Still the question remains how the coming of Christ’s Kingdom is done. To this question Luther in his Large Catechism has a twofold answer: “First, here in time through the Word and faith; and secondly, in eternity forever through revelation” (p. 711). He prays that, “both these things … may come to those who are not yet in it, and, by daily increase, to us who have received the same, and hereafter in eternal life” (p. 713). The above words must always be added in thought to his explanation of this Petition, so that virtually it will read: “We pray in this petition that it may come unto us also” and “to those who are not yet in it.”
Then Luther continues to pray that God may give us first His Word, “that the Gospel be preached properly throughout the world” (Trigl., p. 713) and “proceed with power throughout the world, that many may find entrance into the Kingdom of Grace” (p. 711). Here we have Luther’s awareness of the power of the Gospel Word, which led him “to the new understanding of the expansive power of the preached Word. ‘Preachers shall fly round the globe and find those who are awaiting them and also to receive them joyfully.’”
But how is the coming of Christ’s Kingdom also done through faith? Luther’s answer is: “That it (Thy Word) be received in faith, and work and live in us, so that through the Word and the power of the Holy Ghost Thy kingdom may prevail among us, and the kingdom of the devil be put down” (p. 713). Accordingly through our faith in the Word and through our confessional attitude the mission of the Church is established, regardless where it is carried out, at home or abroad. It is from this faith, which “works and lives in us” that our missionary performance flows. Brought to this faith, we have become disciples of Jesus and as such have received the Holy Spirit through whom we become the Lord’s witnesses and coworkers in the Kingdom of God (cf. Gal. 4:11). For Christians listening to the Word also become living witnesses to this Word.
Finally and of the greatest importance, Luther has Christ’s Kingdom coming through revelation, when “sin, death, and hell shall be exterminated, that we may live forever in perfect righteousness and blessedness” (p. 713). This is what Luther means here by revelation, as he also tells us in his explanation of the Third Article, where he has the Holy Ghost at the Last Day raising up “me and all the dead,” and giving “to me and to all believers in Christ everlasting life” (p. 545). In his Large Catechism Luther has the Holy Spirit carrying on “His work without ceasing to the last day” (p. 595). Such a statement makes it quite evident that Luther never thought of the Church’s missionary work ceasing before the Last Day. His mission-mindedness knew no other time limit than the Last Day. And in view of this Last Day he did glory in the fulfillment of the missionary work of the Holy Spirit, who “has appointed a congregation upon earth by which He speaks and does everything” (p. 695).
While Luther’s mission-mindedness included a missionary obligation, we still must answer our second question, whether it also was a source of missionary contributions. Bengt Sundkler in The World of Mission states categorically that Luther’s insight into the expansive power of the preached Word “failed to lead to any practical missionary contribution.” Beyerhaus and Lefever in The Responsible Church and the Foreign Mission are not quite as categorical in stating that Luther “sees clearly that the Word must encompass the earth, but he does not show quite so clearly that the Word needs agents.” Plass in What Luther Says grants, “while Luther was mission-minded, he naturally first had to establish the Gospel in its purity at home and have a ministry trained before it could spread the good news abroad.” Prof. R. Hoenecke in a Bulletin, The 450th Anniversary of the Reformation at Dr. Martin Luther College, agrees “that Luther’s prime legacy to the church was the restoration of the Gospel,” but adds: “Yet Luther’s burning zeal for doctrinal purity did not, yes, could not co-exist with an indifference over against the privileged task the Lord of the Church gave such as continue in His Word.” He then proceeds to quote from the Missionsblatt, edited by the Rev. Friedrich Wilhelm Hopf, Bleckmar, Germany: Luther “was and ever remains a true and reliable witness to the Gospel and so the foremost teacher of our Church. But exactly for that reason it is most unlikely that interest in mission work, yes, mission activity itself should be wanting with Luther. Mission work, as an assignment and function of the Church of Jesus Christ, is founded in the Gospel, which the Lord through the faithful efforts of Luther restored to the church.”
While our foregoing quotations from Luther’s writings can leave no doubt in our minds that he did not lack interest in mission work and missionary activity, the question always remains to be answered whether he actually performed mission work or exercised missionary activity. Speaking of mission work, we are not only to consider missionary activity in foreign heathen lands, but also that very activity in Christian countries of Luther’s day including his own fatherland.
In seeking for such activity in Luther’s life, we at first will have to proceed negatively and inquire whether also according to Luther’s view the Great Commission to preach the Gospel to all nations was only binding on the apostles. Harry R. Boer, in Pentecost and Missions, treats this question at some length. He quotes Luther from his exposition of Psalm 82, verse 4, as saying: “That the apostles entered strange houses and preached was because they had a command and were for this purpose appointed, called and sent, namely that they should preach everywhere, as Christ had said, ‘Go into all the world and preach the gospel to every creature.’ After that, however, no one again received such a general apostolic command, but every bishop or pastor has his own particular parish.” He also has Calvin declaring definitely in his commentary on I Corinthians 12:28 that pastors and teachers “are, in a manner, tied to their particular churches. For the pastor has not a commission to preach the gospel over the whole world, but to take care of the church that has been committed to his charge.” Likewise he tells us of Melanchthon, Bugenhagen, and Zwingli envisioning no “organized missionary program,” since “the Great Commission ceased to be in effect when the apostles died.” Only Bucer according to Boer “stands out among the Reformers as a man with a missionary concern.” He wants the elders of the Church to seek the lost lambs. “And though they do not have an apostolic call and command to go to strange nations, yet they shall not in their several churches … permit anyone who is not associated with the congregation of Christ to be lost in error.” Boer then lists a number of “protesting voices,” which without avail took issue with this general interpretation of the Great Commission.
Still we must not overlook that both Calvin and Luther did not teach a complete cessation of the apostolic office. Calvin distinguishes between a temporary and permanent office. The permanent office is that of pastors and preachers. The temporary office is that of apostles, evangelists and prophets. God may raise them up again in times of great need to lead churches back to the truth. But their office would only be of a temporary nature, while pastors and teachers serve the Church permanently. Luther, however, does not draw this distinction, since it does not have a Scriptural basis. He simply speaks of apostles and preachers through whom Christ has brought the heathen together into “one Christian congregation” spread over the whole world and then unexpectedly adds that “their office is still in existence and that it has not yet run its course” (StL XI, 801). This one Christian congregation has had its beginning after Christ’s Ascension and continues daily to grow until the Last Day (829). According to Luther there is no essential difference between the office of the apostles and that of later servants of the Church. Both as to content and power their office is one and the same. Both apostles and their successors have the one call to preach the Word of Christ, or as Luther puts it in his exposition of the 45th Psalm, verse 15: “The apostles teach Christ; the same is taught by the prophets, the teachers, the bishops, the pastors, the ministers, who baptize and administer the Sacraments” (StL V, 465). The only difference as far as the preaching of the Word is concerned lies, according to Luther, in the call, that of the former being an immediate, that of the latter a mediate one, both, however, having a divine call (cf. StL XI, 1910ff.).
But how about the difference as to the scope of the call, which both Luther and Calvin emphasize, defining the call of the apostles as being “a general apostolic command,” that of the bishop or pastor a call limited to “his own particular parish.” Is Luther, whose words we are quoting, forgetting the missionary call of the Church altogether, of which he was so well aware? By no means - for what Luther wants to say by limiting the call of bishops and pastors to their respective parishes can only be learned from the context, in which we find it (cf. StL V, 720ff.; also LW 13, pp.64f.).
In this context Luther is differentiating between “public preaching” (von öffentlichen Predigten), to which one has a divine call, and the private preaching of the Anabaptists (Winkelprediger, preachers in corners), who without being called and sent succeeded here and there to steal their way into Lutheran homes and parishes. That is why Luther says that only the apostles had a command to enter “strange houses” and to preach. He is emphasizing the sanctity of the call, which assigns to each bishop or pastor certain parish-limits as to his preaching, a call which is not to be encroached upon. The same applies, according to Luther, to any pastor, “however pious or upright,” who preaches to or teaches in secret “the people of a papistic or heretical pastor … without the knowledge or consent of that pastor” (LW 13, p. 65) and without the call to do so. According to this context Luther is not betraying a lack of mission-mindedness, but is carrying on a controversy against mission endeavors for which there is no command or call. To justify his argument, he quotes none others than the apostles themselves, the Apostle Peter (I Pet. 5:3: “Tend the flock of God that is in your charge,” RSV) and the Apostle Paul in his letter to Titus (1:5). Today we also have those itinerant and erring missionaries (e.g., Jehovah’s Witnesses), who without a call enter the houses of our parishioners to deceive their minds and to upset whole families by their teaching (cf. Tit. 1:10f.).
It is in this very context that Luther speaks of his missionary work in answer to the question addressed to him: “Why then do you teach by means of your books in all the world, since you are only a preacher in Wittenberg?” (StL V, 723). His answer is: “I was called both by papal and imperial command to be a Doctor of the Holy Scriptures and as such according to my sacred office to interpret the Scriptures before all the world and to teach every man. But even,” he adds, “if I were no Doctor of Divinity, yet I am a called preacher and therefore duty bound to teach my parishioners by means of my writings, as well as those who have desired and requested to read my works. Even as other still more pious pastors and preachers write books and by means of them teach in all the world, and still do not steal their way into a parish which is not theirs” (cf. also LW 13, p. 66). Here Luther is declaring his writings to be a means of a worldwide missionary activity, as they indeed were. For “the business of writing … is a divine office and work,” he asserts in his Sermon on Keeping Children in School. Of course, the “many bigwigs … do not see how necessary and useful it is to the world” (SW 4, p. 155). Luther found it necessary “for one” to “praise” his own occupation as a writer (p. 154). Because when the writers or, as Luther calls them in this connection, “the theologians disappear, God’s Word also disappears, and nothing but heathen remain” (p. 159) in the world.
But let us not at once go into the entire world with Luther but rather stay with him and his missionary activity in his Wittenberg, in the Electorate of Saxony, and in his fatherland. For mission work, as one cannot say it often enough, is not only performed overseas, but also at home, in the home congregation, where it is usually called “evangelism.” But both are one and the same. The fact that Luther wrote so many of his writings in the language of his people, and not in ecclesiastical Latin, was a means of entering the homes, nay, the hearts of the German people. At the head of these writings is, of course, his translation of the Bible, but which at the same time formed the basis of Danish, Swedish, Icelandic, Dutch and other versions. By means of this Bible translation the Word of God had “free course” (II Thess. 3:1), sped on and triumphed (cf. RSV), going forward unhindered (cf. Phillips).
Next to his Bible translation, Luther’s hymns were sung in the homes by young and old, in the workshops and in the houses of worship. Roman Catholics regarded them as the most instrumental means in the spread of the Reformation. No less did his Large and Small Catechism serve as such a means. Added to these we do not want to forget his Postils, which not only brought Luther’s sermons into the homes but also on the pulpits in aiding pastors in their public preaching. When we include his many other popular writings distributed in pamphlet form, we can gain an impression of the effects of Luther’s missionary activity within the confines of his own country.
Through these his missionary activity extended—and not only by means of his writings—beyond the confines of his own fatherland to all European countries. Luther has already spoken to us of “the host of evangelists,” “the apostles and theft successors,” whom God dispatched “unto all the world.” Such evangelists were trained at the University of Wittenberg, students who came from all European lands to study under Luther and Melanchthon. They went back to their respective countries and there planted the Scriptural doctrine of justification by faith by translating Luther’s writings and by their own writing and preaching. This was foreign mission work, even if it was not conducted as a modern missionary program.
What did Luther advise, regarding the non-Christian peoples of his time? The ones within the reach of Luther’s missionary activity were the Balkan Turks and the Jews in Germany. His writings on the Turks were in the nature of the case polemical writings, since the Turks threatened the very existence of Germany. Nevertheless, Luther gave thought to missionary activity among them, not in the sense of an organized mission program, but in advising Christian men and women who were taken captive by the Turks how to conduct themselves as Christians. He compared their activity with that of the Jews in the Babylonian captivity and follows Jeremiah chapter 29:5ff in admonishing them to remain firm in their faith, to “be careful to maintain good works” (Tit. 3:8) until the day of their redemption (cf. StL XX, 2180ff.). Doing this “you may convert many,” he says (2191). Aiming thus at the conversion of the Turks, Luther is carrying on a missionary activity in regard to at least one heathen people. He did this, although he was well aware of the Turks’ opposition to the Scriptures and of their strict adherence to the Koran. Therefore he declared, “we cannot convert the Turks” (2221), thereby implying that he was mindful of the conversion of the Turks. Such a statement should also make it clear to us why Luther’s last resort as to actual mission work among the Turks was the Christian slave, whom he could only admonish as Paul had done regarding the Christian slaves of his day: “Obey in all things your masters in singleness of heart, fearing God” (Col. 3:22). But Luther did not only think of the Christian captive and his exemplary, god-fearing life, but of every Christian who might find himself among a heathen people in “genuine mission territory.” Such a one not only had “the right and power to teach the Word of God but was duty bound to do this, so as not to lose his soul and God’s grace.”
This foreign mission-mindedness of Luther bore fruit. Shortly after his death Carniola Primus Truber (1508–86) and Hans von Ungnad (1493–1564), an Austrian official, directed their efforts to the spread of the Gospel not only among the southern Slavs, but also among the Turks, by providing the former with Lutheran literature, and the latter with a catechism in Cyrillic letters. The New Testament was translated by Stefan Consul (1559) in the Cyrillic alphabet and recommended by a committee of ecclesiastical and secular experts as “a means of also bringing the true Christian religion and the saving Gospel into all of Turkey.”
While Luther never had personal contact with the Turks, he found himself in touch with the Jews. His faith in the power of the Gospel led him to believe that “many Jews would be converted if they but heard our sermons and the exposition of the Old Testament” (StL XII, 1574). He even gives advice on how to convert a Jew whose heart is not hardened beyond repentance (StL XIX, 1014). And in his letter to Jesel, a Jew residing at Rossheim, he informs him of a booklet (Büchlein) which he intends to write in the hope of winning over some of his people to their Messiah and closes his letter with the assurance that he is desirous of benefiting the Jews; that he hopes to do this for the sake of “the crucified Jew, whom no one shall deprive him of” (StL XX, 1826ff.). Thus Luther sought to bring about the conversion of the Jews, although he already had amply experienced their misuse of his service to Jewry and the hardening of their hearts as a result of his kindness toward them. The letter to Jessel was written as late as 1537 and makes his untiring efforts of winning the Jews for Christ quite evident. It is Luther who said: “We love the Jewish people … and yet they are arrogant and proud” (StL XXII, 1584). Luther’s disappointing experiences with them continued and climaxed in their efforts to convert Christians to the Jewish religion. This moved him to speak differently of them in his later years. But it does not invalidate his original serious and sincere mission-mindedness and mission contribution with which he served and intended to serve them.
Luther’s mission-mindedness and mission contributions set an example to all his coworkers including Melanchthon, Bugenhagen, Rhegius, and others. It even extended in its influence to the later dogmaticians. Elert points out that not one among the Lutheran dogmaticians including Gerhard denied the Church’s call and duty to preach the Gospel to the heathen also. The latter even uses Luther’s designation for all called ministers of the Gospel as “successors” of the apostles. Gerhard can quote Bellarmine “that the Lutheran sects even dared to navigate to the Greeks, the people of India, and to the New World itself.” This mission activity, however, belongs to a chapter of world missions, which exceeds the scope of our topic. But let us not overlook that to this chapter also belongs the answer to the question—the question which the writer of this article hopes to have raised in the minds and hearts of his readers—in how far Luther’s concern for mission has set and is setting an example to us as synodical Lutherans in the past and the present.
 This abbreviation (SW) is used in the text to identify quotations taken from Selected Writings of MARTIN LUTHER, edited by Theodore G. Tappert (Philadelphia: Fortress Press, 1967). The above words were used by Luther in his Ordinance of a Common Chest.
 As asserted by Luther himself in his writing, Concerning the Order of Public Worship.
 E. G. Schwiebert, Luther and His Times (St. Louis: Concordia Publishing House, 1950), pp. 862 and 682.
 The abbreviation (LW) in the text identifies quotations from Luther’s Works, edited by Jaroslav Pelikan and Helmut T. Lehmann (St. Louis: Concordia Publishing House and Philadelphia: Muhlenberg Press, 1955- ).
 Quotations from Dr. Martin Luthers Sämtliche Schriften (St. Louis: Concordia Publishing House, 1880–1910) are identified in the text with the abbreviation (StL).
 Translated by Harry R. Boer, Pentecost and Missions (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1961), pp. 19f.
 References to the Lutheran Confessions are taken from Concordia Triglotta (St. Louis: Concordia Publishing House, 1921), abbreviated in the text (Trigl.).
 Luther’s explanation of our Petition as found in The German Mass and Order of Service lays this emphasis on “those who are not yet in it” and reads: “That His kingdom may come to us and expand; that all transgressors and they who are blinded and bound in the devil’s kingdom be brought to know Jesus Christ His Son by faith, and that the number of Christians may be increased” (SW 3, p. 415).
 Bengt Sundkler, The World of Mission (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965), p. 96.
 Op. cit., p. 96.
 Beyerhaus and Lefever, The Responsible Church and the Foreign Mission (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1964), p. 114.
 Ewald Plass, What Luther Says (St. Louis: Concordia Publishing House, 1959), Vol. II, p. 957, n. 1).
 Mission Evangelisch-Lutherischer Freikirchen in Missionsblatt, 3041 Bleckmar über Soltau (Hannover), October 1967, pp. 264f.
 Op. cit., p. 19.
 Ibid. p. 20.
 Luther uses this passage to substantiate his argument on the strength of the etymological meaning of “klh&ron, that is, ‘parts,’ indicating that to each of them a part of the people has been committed” (LW 13, p. 64).
 In The German Mass Luther defines “catechism” as meaning “the instruction in which the heathen (italics ours) who want to be Christians are taught and guided in what they would believe, know, do, and leave undone, according to the Christian faith” (SW 3, p. 440). By means of this definition Luther’s mission-mindedness again becomes apparent.
 Luther even thinks at the time of his writing The German Mass (1526) “that if we had the postil for the entire year, it would be best to appoint the sermon for the day to be read wholly or in part out of the book—not alone for the benefit of those preachers who can do nothing better, but also for the purpose of preventing the rise of enthusiasts and sects” (SW 4, p. 414). His emphasis on the unity of the Church is an essential part of his mission-mindedness.
 “World Missions” are defined by the Lutheran Cyclopedia, Erwin L. Lenker, Ed. in Chief (St. Louis: Concordia Publishing House, 1954), p. 698, as “missions carried on in foreign countries, whether they be Christian or heathen countries.”
 Quoted from The Theology of Martin Luther, by Paul Althaus, translated by Robert C. Schultz (Philadelphia: Fortress Press,) p. 315: “Luther admittedly, limits the public preaching of the word within the church to those who have been called through the community (cf. p. 329) and permits an individual who has not been called to preach publicly only in genuine mission territory (italics ours) or in time for trouble when the called teacher fails or errs. Within these limitations, all have been called to proclaim God’s word to one another. The community as a whole possesses the power, the unlimited authority and duty of such preaching. Whoever believes can do nothing else. ‘I believe, therefore I speak.’ Luther recognizes no community which is not a preaching community and no community in which all have not been called to be witnesses.”
 Werner Elert, Morphologie des Luthertums (Muenchen: C. H. Beck’sche Verlangsbuchhandlung, 1965), Bd I, p. 339.
 Ibid. p. 344.
 The Catechismus minor by Urban Rhegius 1535 contains the prayer “that according to the omnipotent Father’s prophetic promises His great name and loving-kindness may be magnified among all Gentiles, to the end that the inheritance of Christ, the rule of grace and the Holy Catholic Church may grow throughout the world” (Quoted from Reu, Quellen III, 2, S. 619, by Werner Elert, op. cit., pp. 343f.).
 Elert, op. cit., p. 349, n. 3.