What to think about the ELS...

Warning: I've broken my rule about how blogs should never serve as one's diary.

I read something this morning at Norman's Demense that caused me to think. Norman wrote:

As a layman in the ELS, I resent those who wanted to fight out their respective WELS/LC-MS positions in the ELS.

I never thought about the current dissension in the ELS in that way, but it certainly makes sense to me. My perspective is greatly colored, of course, by my view of the ELS and King of Grace as my refuge...my adopted homeland. I have one big fault in that I hate change and struggle with it (sorry to break my own rule about blogs NEVER being diaries). I am so ANGRY to be forced to study and try to understand issues that I didn't create and barely understand. It does seem to me, though, that the ELS has been held to some higher standard of conduct because of the perception that we had our house in order and had achieved some kind of purity of doctrine. (If you don't agree with that, fine, don't tell me about it. You can't deny that some held that position).

Then I read this morning something at an anonymous blog, creatively referring to trouble in paradise, that my own church is instituting contemporary worship. Funny thing is that, as a member, I know nothing about this. It's probably not even true, but it's being said. In the name of a fight for doctrinal purity? Really? When I fled Evangelicalism, I wanted a refuge and now I have a nightmare. It's unfair, no?

So, let's summarize what Theresa wants from life: predictability, unity, stability, fairness, kindness, purity, perfection, truth and bravery. And I'm expecting in this lifetime! I'm a great thinker, aren't I? I'm ripe for heaven, I suppose. I'm so-o-o glad I took the morning off to get my car fixed. It gave me lots of time to productively read Lutheran blogs. Yikes! Too much free time isn't good for me.

Update: The thought has occurred to me that what Lutheranism has to offered Evangelical refugees is not a peaceful refuge, but a land where doctrine matters. This new land I now live in isn't always peaceful, except maybe on Christmas Eve, but the battle is important. So, for me to stand and yell, "Let's all just live in peace." really just puts me back in Evangelicalism where everyone consoles themselves by saying, "Let's all just love Jesus."

The Confessional Worldview Seminar is coming soon!

To help everyone get registered in time, the deadline has been extended to Friday, October 13th. Although moving the seminar to Minneapolis from the deep Wisconsin woods and shortening the seminar from a week to 2 1/2 days seemed like REALLY GREAT IDEAS, the result has been a DECREASE :( in registration rather than the expected INCREASE :). We are sure that this is a temporary blip on the screen and so the registration deadline has been extended.

If you have been thinking that you really should attend the 2006 Confessional Worldview Seminar, YOU ARE CORRECT. Where else, for such a low price, can hear, learn from and nosh with six of the best Confessional Lutheran minds in modern times? The worldview seminar is a "free" conference which means that all Lutheran synods and any Christian can meet and discuss the state of confessional Lutheran Christian practice today.

Listen to KKMS for new ads that have been purchased for the seminar. Also, plans are underway to have Craig Parton make a guest radio appearance again. I will post the link when it is official.

If there is anything that is keeping you from attending this event, please do not hestitate to contact me or Pastor Brooks. We will do whatever we can to help you attend (no, we probably won't pay for your airfare, but we'll do just about anything else.) A sitter at a low cost? A free cup of Starbucks espresso each morning? Transportation while in town? A place to stay because a hotel is just out of the question...even the very affordable, but clean Red Roof Inn? Ask! Please come!

News on the Confessional Worldview Seminar

Exciting News! The registration deadline for the 2006 Confessional Worldview Seminar has been extended to October 12th. Also, listen for radio ads on KKMS 980. You can register online here.

Lutheran Carnival XXXIII

September

a poem by Longfellow, thanks to Norman Teigen

I bear the Scales, where hang in equipoise

The night and day; and when unto my lips

I put my trumpet, with its stress and noise

Fly the white clouds like tattered sails of ships;

The tree-top lash the air with sounding whips;

Southward the clamorous sea-fowl wing their flight;

The hedges are all red with haws and hips.

The Hunter's Moon reigns empress of the night.

September has always been my favorite month. It is the month of my birthday, which mostly likely caused me to rejoice when I was younger. Nowadays, I cringe at the actual number of my birthdays, but I still love September. Why? Falling leaves, the start of school, cool nights and shortening days, the first chance to put on a sweater since spring, chrysanthemums, my big red sugar maple tree, squirrels busily burying their nuts. What isn't there to like about September? Of course, I haven't asked any 9/11 survivors if they love September. Nor my dear sister-in-law who just lost her mother on 9/11, just nine days after her own birthday. Nor the family who just lost their ten year old daughter in the Rogers tornado. But for now, I love September. And I love blogs!

One of my favorite ELS blogger, Norman Teigen, wrapped up his series on his take of the history of the ELS. His thoughts are his own, of course, but he has experienced life in the ELS from a unique viewpoint - both by family ties and by the events of his generation. See parts I, II, III, IV, V, VI. Norman Teigen is one of my favorite people. Not only is he a fellow church member, but he's also an interesting person. I love his blog! He takes the vocation of blog-keeping even more seriously than I do (at least he posts every day). He and my hubby talk after church until my kids have to pull dad away, out of the building and toward the car. Norman and Rob ususally talk about sports: Iowa v. Minnesota, the Vikings, the Twins. Talking to people after church is one of my favorite things about church and Norman is a good person to talk to.

Onto the rest of the bloggers that I haven't yet had the pleasure of meeting in person. Everyone's favorite aardvark has a blog, Aardvark Alley . The ol' Aard playfully invoked the noted author's greatest work in providing a title for Dante Alighieri: Classic Comedian. His commemorative post touches upon Dante's importance both in the Church and for Western liturature and summarizes most of his important works, including the three volumes of the Divine Comedy. Cyprian of Carthage, Bishop and Martyr, is certainly a lesser-known hero of the early Christian Church. Because of that, Aardvark Alley tries to show his influence on Christian theology and practice as well as noting some areas where Saint Cyprian's teachings were not followed by the majority of orthodox Christendom.

A dear friend of the Aardvark, Pastor Snyder, of Ask the Pastor , gets a wide variety of questions but this was a first. A man wanted to know, Can a Christian Be a Comic Book Author? Pastor Snyder responds by talking about truth revealed in fiction as he leads his readers to examine how they could live out the Faith in this and other vocations. A serious topic that Christians often ignore rather than face is the Imprecatory Psalms. Ask the Pastor confronts these harsh songs of the Old Testament through Praying Evil upon Our Enemies. Pastor Snyder says that there are proper times, ways, and attitudes for Christians to join voices in these requests for divine vengeance. However, he also reminds us that the full harshness of God's curse fell squarely upon His Son in order to save sinful, accursed mankind.

GHP's recent Luther Library review of Caitlin Flanagan's To Hell with All That: Loving and Loathing Our Inner Housewife touches upon several of the book's strengths and shortcomings. While sincerely recommending this work, he also comments on some of the weaknesses he perceives and also gently inserts a bit of his own thinking without letting it get in the way of encouraging others to read it for themselves.

After a very blessed experience at the Image of God Conference, the Rebellious Pastor's Wife contemplates a topic not addressed there in her post, One Thing Missing. Another blogging pastor's wife, Kelly of Kelly's Blog, contributes two related posts, Youth - not a "tribe apart" , a contemplation of being a youth leader, her own experiences with youth group hopping and where strong cetechesis fits into the picture, and More Youth Thoughts While Cruising the Cemetery, thoughts on the nature of youth groups spurred by a wander through the town cemetery.

Ritewinger at Theocon discusses, in Seeds of the Sower, the lack of Law in the "Sinner's Prayer" and in crusade conversion.

Everyone's favorite British blog-keeper, John H. of Confessing Evangelical cites, in Run away! Run away!, a superb post by Internet Monk, Michael Spencer, as well as a stirring quotation from CH Spurgeon, each reinforcing the message that adultery is a Really Bad Idea - one which should be obvious, but which, sadly, bears frequent repetition. John H. also offers, A Dangerous Element. Continuing John H's tendency to post non-Lutherans saying very Lutheran-sounding things, here is a glorious quotation from Martyn Lloyd-Jones on how true Gospel preaching will always be accused of antinomianism.

Resident referree of the Confessional Lutheran blogosphere, Dan at Necessary Roughness points us to his developing series on the Divine Service. He's got seven posts in the series already! One of my favorite blog-keeping Lutheran moms, Mutti Beck of Beckfest, has begun a series entitled Hymn I Love. She has begun with Salvation Has Come Unto Us.

It has been a pleasure to edit this 33rd issue of the Lutheran Carnival. Thanks to all those who submitted posts or allowed me to borrow posts. If you weren't in this issue, please consider joining in next time.

ELS President's Newsletter: September 2006

Check out the ELS President's Newsletter for September 2006. The upcoming Confessional Worldview Seminar, being hosted by my church this October, gets a nice plug (although I'm not sure about the usage of the word, "free" since we are charging a fee of $95.00 for 2 1/2 days of outstanding presenters, delicious meals and three nights of Tabletalk. Presenters of the caliber we have obtained have mortgages to pay, too!

ELS Convention update: Pastor John Moldstad has been re-elected!

Note: In the middle row of this photo the man with the white hair and beard is Pastor Kincaid Smith, author of "What's Going On Among the Lutherans", and his son-in-law(and our newest pastor), Pastor Rodney Flohrs, is sitting to his right.

Photos are from the Mankato Free Press website.
Click here to read a general article about the convention.

In honor of the re-election of Pastor John Moldstad, Jr. as President of the Evangelical Lutheran Synod, I am re-posting the service and sermon highlights from his visit to the 25th Anniversary of King of Grace School in Golden Valley, Minnesota. It was also the the 17th Sunday after Pentecost. The opening hymn was My Soul, Now Praise Your Maker (paraphrase of Psalm 103).

It was a very special service to me; using a children's choir for the service gave testament to why the school exists. To hear their voices sing out the scritural truths they are taught each day was very moving. It was then that I realized why we teach things, even difficult concepts, to our children: they CAN learn them and they are able to repeat it back to us.

Pastor Moldstad's sermon was based on Timothy 2. It was upon hearing this sermon that I decided to create a blog to keep my religion posts and that very day I named it Be Strong in the Grace. I will write to Pastor Moldstad and see if he kept his sermon notes from that day. It would be great to post it here!

You then, my son, be strong in the grace that is in Christ Jesus. And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others. Endure hardship with us like a good soldier of Christ Jesus. No one serving as a soldier gets involved in civilian affairs--he wants to please his commanding officer. Similarly, if anyone competes as an athlete, he does not receive the victor's crown unless he competes according to the rules. The hardworking farmer should be the first to receive a share of the crops. Reflect on what I am saying, for the Lord will give you insight into all this. Remember Jesus Christ, raised from the dead, descended from David. This is my gospel, for which I am suffering even to the point of being chained like a criminal. But God's word is not chained. Therefore I endure everything for the sake of the elect, that they too may obtain the salvation that is in Christ Jesus, with eternal glory.

Here is a trustworthy saying:

If we died with him, we will also live with him; if we endure, we will also reign with him.
If we disown him, he will also disown us; if we are faithless, he will remain faithful, for he cannot disown himself.

Keep reminding them of these things. Warn them before God against quarreling about words; it is of no value, and only ruins those who listen. Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth. Avoid godless chatter, because those who indulge in it will become more and more ungodly. Their teaching will spread like gangrene. Among them are Hymenaeus and Philetus, who have wandered away from the truth. They say that the resurrection has already taken place, and they destroy the faith of some. Nevertheless, God's solid foundation stands firm, sealed with this inscription: "The Lord knows those who are his," and, "Everyone who confesses the name of the Lord must turn away from wickedness." In a large house there are articles not only of gold and silver, but also of wood and clay; some are for noble purposes and some for ignoble. If a man cleanses himself from the latter, he will be an instrument for noble purposes, made holy, useful to the Master and prepared to do any good work. Flee the evil desires of youth, and pursue righteousness, faith, love and peace, along with those who call on the Lord out of a pure heart. Don't have anything to do with foolish and stupid arguments, because you know they produce quarrels. And the Lord's servant must not quarrel; instead, he must be kind to everyone, able to teach, not resentful. Those who oppose him he must gently instruct, in the hope that God will grant them repentance leading them to a knowledge of the truth, and that they will come to their senses and escape from the trap of the devil, who has taken them captive to do his will.

Rest of the service...

Versicles:
Pastor: O Lord, open my lips.
Congregation: (sung) And my mouth shall show forth Your praise.
Pastor: Make haste, O God, to deliver me.
Congregation: (sung) Make haste to help me, O Lord. Glory be to the Father and to the Son and to the Holy Ghost. As it was is the beginning, is now, and ever shall be: forevermore. Amen. Alleluia!

Invitatory:
Pastor: O come, let us worship the Lord.

Hymn of Praise: Sing Joyful Praise! (based on Psalm 117)

The Epistle: 1 Timothy 1:12-17

Anthem: The First Song of Isaiah (Isaiah 12:2-6)

The Gospel: Luke 15:1-10

Hymn: I Pray Thee, Dear Lord Jesus

Sermon:
Theme: Be Strong in the Grace
Text: 2 Timothy 2:1
By: Reverend John Moldstad, Jr.
President of the Evangelical Lutheran Synod

Offering: On Eagle's Wings

Offeratory Prayer: On My Heart Imprint Thine Image (sung)
On my heart imprint thine image
Blessed Jesus, King of grace
That life's riches, care and pleasures,
Have no pow'r Thee to efface.
This the superscription be:
Jesus, crucified for me,
Is my life, my hope's foundation,
And my glory and salvation. Amen.

Canticle: Te Deum Laudamus

Pastor: You are God; we praise You. You are the Lord; we acclaim You. You are the eternal Father; all creation worships You.

Congregation: (sung)
From all that dwell below the skies
Let the Creator's praise arise;
Alleluia! Alleluia!
Let the Redeemer's name be sung
Through ev'ry land, by ev'ry tongue.
Alleluia! Alleluia!
Alleluia! Alleluia! Alleluia!

Pastor: To you all angels, all the powers of heaven, cherubim and seraphim, sing in endless praise: Holy, holy, holy Lord, God of power and might; heaven and earth are full of Your glory.

Congregation: (sung)

I would like to thank all who keep the Evangelical Lutheran Synod in their prayers. She needs God's blessings, as do all synods and church bodies.

Lutheran Carnival XIX

Lutheran Carnival XIX

I am most privileged to host this nineteenth issue of the Lutheran Carnival. This issue has over 30 posts from Christian blogkeepers who maintain a quia subscription to the Book of Concord. What does that mean? They believe that the Book of Concord is a right and proper exposition of the Word of God. Their posts are written on many topics, as long as they are written from a confessional Lutheran perspective.

For this carnival, I would like to introduce you to a forefather of my beloved Norwegian Synod: Jakob Aall Ottesen. Bethany Lutheran College Professor Erling Teigen stated in his presentation to the 150th gathering of the Evangelical Lutheran Synod (formerly the Norwegian Synod) in 2003,

"Of the three fathers (Preus, Koren and Ottesen) who have been shaped into a sort of holy trinity for the Norwegian Synod, the “forgotten” or less visible person of that trinity might be Jakob Aall Ottesen...What is of chief interest to us in this essay is the theological legacy, especially the Reformation, confessional Lutheran legacy Ottesen left on the immigrant church he helped organize. One part of that legacy is fellowship with the Missouri Synod, which led to the formation of the Synodical Conference in 1872."

Jakob Aall Ottesen

Who is Jakob Aall Ottesen? The answer is not short, except there are few short bios on this good man. His name is not on the lips of many Lutherans, but his life was dedicated to our service. The details of his life's work are more suitable to a college course, but I'll attempt a brief summary. My information comes from the Ottesen Museum, located between the campuses of Bethany Lutheran College (BLC) and Bethany Lutheran Theological Seminary in Mankato, Minnesota; from a lecture, The Legacy of Jakob Aall Ottesen, given by BLC Professor Erling T. Teigen commemorating the 150th anniversary of the Norwegian Synod and an excellent geneological website by Ms. Dixie Hansen. We'll start with his obituary, since it is the earthly sum of his life:

PASTOR OTTESEN IS DEAD
One of the founders of the Norwegian Synod lays down his pilgrim's staff

A Life of Sacrifice

The old pastor, Jacob Aal Ottesen, one of the pioneers and veterans of the Norwegian Synod, died about 12 o'clock Saturday night, and his death did not come unexpectedly, neither for himself nor for those nearest to him, as he had been in poor health for a long time.

Pastor Ottesen was born in the Fet Parsonage in Norway 11 June, 1825, and he therefore got to be 79 years and 5 months old. His father and grandfather had been ministers in Fet for about half a century. The family belongs to one of the oldest ones in the country, and there have been approximately 50 ministers among Pastor Ottesen's kin.

Following his graduation with distinction from the university, Ottesen for three years was a teacher at Nissens Latin og Realskole (Nissen's Latin and High School) in Kristiania. However, Norway was not where our Lord had decided for him to work, and since many of his compatriots had emigrated to America, he accepted in 1852 the call from a congregation, which had been formed in Manitowoc, Wisconsin. After his ordination by Bishop Arup, he left with his young wife, Katarine Doderlein, a daughter of School Principal Døderlein of Kristiania Katedralskole (Cathedral School) for the unknown America. Ole Bull had just started his disastrous colony, Oleana, in Pennsylvania, and Pastor Ottesen was requested to go and preach the gospel for his compatriots there. His parish in Manitowoc consisted of three organized congregations in and around the town as well as a mission field in the area from Green Bay to Milwaukee. This was truly mission and pioneer work that not only called for a sincere love for the Lord and His work, but also required much bodily strength and perseverance. Most of his time was spent traveling, especially on horseback in all kinds of weather and through thick forests without roads. Pastor Ottesen traveled that way, often 30 to 50 miles a day, and picked up a bad case of rheumatism, which resulted in permanent damage to one of his legs. In 1853 he was one of seven ministers who met in Koshkonong together with 42 representatives from 28 congregations to consider the question of establishing the Norwegian Synod. Its constitution was adopted here, and then later at the Synod Conference in October, 1853, got voted in after having been presented to the congregations.

Pastor Ottesen was the Synod Secretary for many years. The old pioneers had a keen eye for how to succeed with their work. They had to get their pastors educated in this country, and Pastors Ottesen and Brandt were sent in 1857 as delegates to visit the Lutheran schools in St. Louis, Columbus and Buffalo to see what could be done to get the Norwegian ministers educated at one of these schools. Based on the report that the two delegates brought to the Synod, the Seminary of the Germans in St. Louis was chosen, and a professorship was filled by theNorwegians, and a hand of friendship given tying the Norwegian Synod to the Missouri Synod. This has lasted until this day. In 1860 Pastor Ottesen was called to Koshkonong, where he served the three congregations: Eastern and Western Koshkonong as well as Liberty Prairie until 1891.

From 1861 to 68, he and Pastor H. A. Preus edited Kirkelig Maanedstidende (Monthly Periodical for the Church). In 1877 he was appointed Professor of Theology at Luther Seminary, which had just been established, but he declined the appointment. That same year, he was also selected as the first chairman for the Eastern District. The Synod was divided into districts that year. He also turned down this position. He was a member of the Synod's Church Council for many years.

During the tragic church controversy that broke out in the Synod during the 80's, Ottesen and his congregations suffered much, and in 1891 he stepped down as a minister and moved to Decorah, where he has since lived. Last year during the jubilee for the Synod here, as one of the few original ministers, he was present and spoke to the Synod. A short time before the Synod Conference, he and Pastor H. A. Stub received from King Oscar the Order of Knight of St. Olaf for long and honorable service to the church. Pastor Koren was made Commander of the Order of St. Olaf. Pastor Ottesen for more than a generation has carried the burden that goes with a large parish, although he was not strong physically, and this was in addition to all the work that the community had him do. However, he had a good education in the classics, sharp judgment, and was a competent writer, and more than anything else he had an intense love for his Lord and His work and was willing to offer everything for it. Although Pastor Ottesen's work has not attracted the attention of the big world, because it was done quietly among the members of his own congregation, he often did some really heroic deeds. He lived a life of self-denial at all times and that should be known in wide circles. We all owe an invaluable debt to men, who like Ottesen, just lived for one reason, namely to break bread for others and to take the gospel of Our Savior to as many as possible. Bless the memory of them!

Pastor Ottesen had a happy family life. Ottesen had a sharp and witty mind, and there are many who carry happy and amusing memories from the parsonage at Koshkonong. Pastor and Mrs. Ottesen had six children; three of them died quite young. A daughter, Diderikke, married to Professor Dr. H. G. Stub, left at her death two sons, who now are ministers. The two children who survive him are: his son, Pastor Otto Christian in Rio, Wisconsin, and his daughter Hanna Cathinka, who has stayed with him all the time here and who faithfully and lovingly has cared for him. An adopted son, Olaf Mandt, died young after serving as a minister in Baltimore for a short time.

From 1894 to 1896, Ottesen was the minister for the Synod congregation here in this town after Pastor Hove moved to Mankato and before Prof Stub became the minister here. He has otherwise, except for the last two years, preached off and on. His last task as a minister, as far as we remember, was the ordination of his daughter's son, Jacob Stub, to the holy work as a preacher in the fall of 1902. Ottesen has written and translated much. He wrote Kort Uddrag af Synodens Historie (A Short Excerpt of the Synod's History), which was presented at the World Exhibit in Chicago. At the request of the Synod, he rewrote the Catechism and translated Gynter's Symbolik from German.

Professor Erling Teigen illuminates some personal facts of Ottesen's life. First of all, he was known as having a keen mind, he avoided the spotlight, he worked tirelessly and suffered rheumatism and depression from it, and he raised children who contributed to the faith and to society in future generations.

Ottesen was one of the seven pastors who organized the Norwegian Synod in 1853 (C.L. Clausen, H.A. Stub, A.C. Preus, G.F. Dietrichsen, H.A. Preus, Nils O. Brandt, and Ottesen), having just arrived in 1852. Aside from his long service as a parish pastor, Ottesen’s contributions are in the form of theological writing, particularly polemical articles in the church paper, first called Kirkelig Maanedstidende, but Luthersk Kirketidende after it became necessary to publish semi-monthly and weekly. He served several times in the early years as secretary of the synod, but a most momentous and far-reaching assignment for this young pastor came in 1857 when he was sent by the Synod (the resolution was passed at the 1855 convention) with Pastor Nils Brandt to visit some Lutheran seminaries in the U. S. The mission was to find a place to train pastors for the Norwegian immigrant church. From 1859-1868, he was co-editor with H.A. Preus of the church paper, Maanedstidende, which was the platform for a large part of his writing, much of it doctrinal and polemical. He wrote a brief history of the Norwegian Synod (to be distributed at the Chicago Exposition in 1893), as well as a series of articles entitled “A Look at the Missouri Synod.” He translated Guenther’s Symbolik from German to Norwegian, as well as Walther’s The Evangelical Lutheran Church: God’s True Visible Church on Earth.

Ottesen had one son who entered the ministry, Otto Christian Ottesen, who did not outlive his father by many years, dying in 1917. Two grandsons, Hans Andrews Stub and Jacob Aall Ottesen Stub also became pastors, and had notable service in the merged Norwegian Lutheran Church in America after 1917. Their mother, Diderikke Aall Ottesen, was married to H.G. Stub, who led the Norwegian Synod into the 1917 merger. The young mother died in 1879, soon after the birth of her second son. The first daughter born to the Ottesens was named Hannah, but she died soon after birth, as did another girl. Including Diderikke, the young mother, the Ottesens left three children buried at Koshkonong. (Nils Brandt was married to a Diderikke Ottesen, who apparently was a sister of J. A. Ottesen.) One daughter lived to adulthood, also named Hannah, who lived with the Ottesens until the death of Mrs. Ottesen (Cathinka) in 1899, and Pastor Ottesen in 1904. Ottesen also had a foster son, Olaf Mandt, who lived with the family in Koshkonong for confirmation instruction, and then was sent by Ottesen to Luther College, and Concordia Seminary in St. Louis. After his ordination, he served in Baltimore, where he died after two years in the ministry.

But that was not all the sorrow Ottesen left at Koshkonong. On August 10, 1891, the Ottesens were taken to the depot in Stoughton and took the train to Decorah, Iowa, where they would spend the rest of their lives. Ottesen’s friend Halvor Halvorson notes that in the ensuing 13 years, Ottesen traveled some, coming as close to Koshkonong as Spring Prairie, (where he performed the wedding of his niece Cathinka Hjort to pastor J. Strand), but never visiting there. He was invited by the congregations often, and always sent a greeting for festival occasions, but never visited. It does not seem that this reluctance to return to the place where he had served as pastor for 31 years was rooted in a circumspect pastoral ethic to stay away from places one has previously served.

While serving the three-point parish, West and East Koshkonong, and Liberty (near Deerfield), Ottesen confirmed about 3,000 young people. From that number, one can project an even larger number of baptisms, as well as a great number of marriages, and funerals. And there is a great deal of evidence that Ottesen was a dearly loved pastor among his people. In the late ‘70s, he was permitted to leave for several months to visit Norway, which included the final visit with his father.

But Ottesen had health problems. Early on, there is mention of his being sickly, and not always able to carry the full load of his ministerial duties. Certainly the East and West congregations on Koshkonong Prairie as well as Liberty congregation to the North grew rapidly, and one wonders how one man could keep up with that work.

George Orvick reports what may be the recollection of Julia Reque:

Ottesen traveled a distance of 30-50 miles a day on horseback, in summer heat and winter storm. As a result of these strenuous journeys, Ottesen contracted chronic rheumatism which worked havoc with the nerves of his legs, so that it was difficult for him to talk or stand long. Because of this Ottesen was often forced to sit in the pulpit when delivering his sermons.

This condition may have exacerbated another condition—there is some evidence that Ottesen suffered some depression, which might today be called depression and anxiety. In any case, even before the outbreak of full-scale doctrinal warfare, because of Ottesen’s illnesses, the congregations hired a “kapellan,” a curate or assistant pastor, which would have serious repercussions in the controversial years to follow.
The election controversy which began in 1877 took a toll on his condition. Ottesen wrote in 1885:
But I will add that in the last four to five years, I have been under a great deal pressure from sorrow and distress, both because of physical illness, namely, an often painful nervousness [nervøsitet], and also because of the emergency I saw in the congregation during the bitter controversy, which has gone on here in these years. No one will be surprised that during all this have often been more despondent [modløs] and irresolute [radløs, indecisive] than I would have been otherwise.
What he describes, mentioned also by others, appears to be an already existing condition exacerbated by unusually stressful circumstances.

In reading through the life of Rev. Ottesen, I was struck by the accounts of others of his daughters: Didrikke Aall Ottesen Stub and Hannah Cathinka Ottesen. Didrikke died following a short illness while visiting her parents. Her son (and Ottesen's grandson) Jacob Aall Ottesen Stub, writes:

My mother - Diderikke - I cannot remember. I am told she was a tall and queenly woman. combined with her woman's love of home and dear ones was a keen interest in life in general. She was well educated, loved books and music, but also the out-of-doors. One of her friends, who knew her well, has told me that she was an excellent driver and utterly fearless. In corroboration hereof she showed me a newspaper clipping which tells of her stopping a runaway team, and preventing what would probably have been a serious accident. She did not live to see her two little boys grow beyond babyhood. Blessed be her memory!

His other surviving daughter, Hannah, never married but lived to age 70. She cared for her parents until their deaths and enjoyed learning from her father and the many intellectuals who visited their home. She willed several family heirlooms to the ELS. This Ottesen collection, together with other artifacts, comprises the holdings of the Ottesen Museum. It was the women of the synod who provided the impetus for establishing the Ottesen Museum. As the synod was preparing, at its 1941 annual meeting, to celebrate its 90th anniversary (1943), which also would mark the 25th year of the re-organized synod (1918–1943), a group of women began to discuss the possibility of establishing the Ottesen Museum. Sixteeen women met at Bethany Lutheran College on June 16, 1941, and determined to organize the museum.

On to Lutheran Carnival XIX!!!

That Rev. Ottesen encouraged his daughters in the faith and educated them well reminds me yet again of why I love my Norwegian Synod so! In the few short years that I have been a member of my church, King of Grace, my interest in scriptures has been encouraged and supplemented by our pastors and elders. I had my same interests in the twenty years I spent walking through American Evangelicalism, but instead of getting much of an education I received a series of trends topics and incomplete truths. In the spirit of truly embracing our God-given roles and in the expectation that we all become well-catechized, I am pleased to offer the many good posts by women and men of the confessional Lutheran blogosphere.

In her paper titled, Women & Scriptures, Sandra Ostopowich, of Higher Things and keeper of the blog, Madre's Missives, does a great job of summarizing how women are valued, educated and held in such high esteem in the confessional Lutheran church. In a humorous account, she describes how she - a Lutheran seminary student- was asked one day: "Why do you want to be a pastor? Women are way too important to God to be pastors!" She was mad and incredulous at that question, but took the challenge of studying scripture for a good response.

Sola Gratia of Living Stones offers a post entitled Crucifixaphobia. It discusses fear of the crucifix among some evangelicals. New Carnival contributor, Lora of The Rebellious Pastor's Wife, posts The Confessional Consumer. And another new Carnival contributor, Rebecca of Musings of a Saint and Sinner, offers two posts. In My Battle with Lent , Rebecca writes, "In my teenage years, I became an obsessive freak, trying in every which way to please God and make myself acceptable to Him. I never felt like I succeeded. When I heard Martin Luther's story, it was like I heard the message of grace for the first time. But my struggle with Lent is that emotionally it feels like going back to those old teenage years." In Ash Wednesday she talks about her strange love of Ash Wednesday, primarily because of its fundamental honesty. "There are few times in life when we are able to get down and gritty and admit these two things: I am a sinner and I am going to die. When we get honest about our brokenness, God hears our confession and moves in to bring healing. Then the Great Exchange happens where Christ takes all of our sin, brokenness, and death and gives us His life, health, resurrection, and righteousness."

In a commentary on Ash Wednesday, Scottius Maximus reviews one of my favorite books, the wonderful daily devotion book, The Lord Will Answer- A Daily Prayer Catechism. I highly recommend Scottius Maximus for a daily dose of humor, baseball and Lutheran commentary!

Ryan of Wretched of the Earth blog, posts A good architect is important. Ryan reflects on the foundation of the Church, even as the foundation of his apartment is about to crumble.

The wise professor, CPA of Three Hierarchies, looks at the "Crunchy Con", finding many valuable lessons in good living, but offering historical perspective and warning against tendencies to merging the two kingdoms, and utopianism. His series of articles are:

• Crunchy Con Anthem
• Who cares what's really conservative?
• Free market, pro-growth, and pro-growth: aren't the same thing
• More Thoughts on the Crunchy Con debate
• The Crunchy Con Debate translated

British Lutheran blogger, John H. of Confessing Evangelical, contributes to the carnival with Lent for Evangelicals. John looks at contrasting attitudes towards Lent among Augsburg and
non-Augsburg evangelicals, and quotes Bo Giertz on what truly distinguishes evangelical Christianity from Roman Catholicism.

Kletos, blogkeeper of Amor et Labor posts Cage Stage Lutheran? Kletos wonders aloud if he is stuck in the 'cage stage' of development in Lutheranism. On the third day, is the post of Richard of dokeo kago grapho soi kratistos Theophilos.

Married blogkeepers, Mr. and Mrs. Terrible Swede, one of the newlywed sweethearts of the confessional Lutheran blogosphere, find time to post interesting pieces. Mrs. Swede, keeper of Journalistic Jargon blog, offers us "Roe v. Wade for Men" Following a report on ABC Nightly News, Mrs. T. Swede shares her commentary about a controversial move that one man is attempting to make: Asking that Roe v. Wade be revised to include the rights of fathers to "opt out" of fatherhood. Mrs. Swede says that Roe v. Wade should not exist in the first place, and with that said, the issue of men having rights equal to those given in Roe v. Wade is a moot point.

Mr. Swede, affectionately known to us as the Terrible Swede, reminds us of Luther's Disputation on the Divinity and Humanity of Christ that was published in 1540. Of all the theses, the Swede's favorite is "1. This is the catholic faith, that we confess one Lord Jesus Christ, true God and man." He encourages Lutherans to read the preface as well. You can find this post, It's Either Today or Tomorrow, at The Terrible Swede, the "Earthy" Lutheran Blog

Another newlywed blog, Love and Blunder, posts Meditations of Sin and Children. Devona wisely writes, "We believe, as Lutherans, that everyone is guilty of sin. Even the 14 week old fetus I'm currently incubating will go to Hell if not for the grace of God offered in Christ. This is a hard teaching that we do not want to accept."

Another favorite Lutheran Blogosphere married couple, Pastor Alex Klages and his wife, writer and artist Kelly Klages both submit posts to this carnival. Kelly's Blog offers The fun of reading stuff into the ending of The Fellowship of the Ring! She writes, "How does an ending moment in the movie The Fellowship of the Ring relate to the Nunc Dimittis? In what way do the shadows of Elijah and Elisha also lurk in Parth Galen? Only a nutcase LOTR fan and a very geeky Lutheran could have come up with this post. Mea culpa." Kelly's husband, Pastor Klages, turns to one of his favorite pastimes, watching hockey, and unveils his plans for how to make Canada's international hockey chances better. He posts, On Hockey in Canada: A Modest Proposal, at his blog, A Beggar At The Table.

The confessional Lutheran blogosphere's first known cyber sweethearts and founders of this beloved carnival, Random Dan and Intolerant Elle, both take a break from their nightly cyber talks to offers posts. Elle, in The Value of the Law, critiques a woefully inadequate tract left at her door by one of the largest churches in the state of Alaska. Daniel of Random Thoughts of a Confessional Lutheran waxes poetic about "The Good Old Days" there were only 10 Confessional Lutheran bloggers in the world. This post meant much to me because as a new confessional Lutheran I was seeking out kindred souls and his is the first I found on the internet. If he and his friends hadn't begun blogging, I don't know that I would have had any reason to continue blogging about my faith. He also offers Blogging is Hard.

I will wrap up this Carnival with two workhorses of the confessional Lutheran blogosphere: Dan of Necessary Roughness and Pastor Snyder! Dan of Necessary Roughness offers Teaching a Variety of Students in Faraway Places. He offers up a description of his vocation as instructor. He identifies some of the problems involved in teaching computer to people with a wide variety of computer knowledge. In Roman Church vs. State in Los Angeles , Dan comments on a Cardinal in Los Angeles who is ordering his priests to ignore immigration law. Dan points out that this might not be the best way to address immigration from the church's point of view. First Person Life takes aim at the immigration proposal itself in Criminalizing Mercy. In Evidence Speaks for Itself, Dan points out fictional and nonfictional consequences of using scripture to come to conclusions about practice or leaving out biblical evidence so that opinions may be bolstered.

Dan has also scoured the blogosphere and has brought back some great posts. He points us to:

• Pastor Borghardt's great Ash Wednesday sermon preached in Conroe, TX (available in print online and by mp3 file) and his humorous No Video Consecration
  
• Pastor Chryst's Answers to some questions about Lent
• Julie Martinez' The Fireside on The theology of infant baptism by Wade Turner

Over at Aardvark Alley, the Aardvark, self-appointed keeper of the ecclesiastic calendar, provides a pair of posts with background material, readings, and prayers. The first, Ash Wednesday, deals not only with the day itself but also with the observance of the Lenten season. He also introduces Saints Perpetua and Felicitas and their three companions in martyrdom.

This past fortnight saw two new reviews published on Luther Library. The first, a guest submission by Sam Powell of Nerd Heaven , examines Worship, Gottesdienst, Cultus Dei, a study of the theology of worship in light of the Lutheran Confessions. Dan (of Necessary Roughness fame) provides the second review. He looks at Anne Rice's dramatic shift from the blood and evil of vampires to the expression of her new faith in the novel Christ the Lord: Out of Egypt, set during Jesus' seventh year.

Current observations say there are no such things but Pastor Snyder (Ask the Pastor) opines that based upon the testimony of Job 41, Biblical Dragons (whom the Lord called Leviathan) once lived, and likely terrified all who encountered them. He then responds to the question, Should Christians Pray with Non-Christians? Rather than give away the answer, we'll let you read it for yourself.

A new blogger as of this past Monday, Pastor Paul Beisel of One Lutheran ... Ablog! lost no time in providing quality material for our edification. Check out his Catechism on Church Attendance, which he wrote to answer delinquent members' frequent question, "Why do I need to go to church?"

Don't miss this thoughtful study of the expression common to readers of C. S. Lewis's Chronicles of Narnia. The author rebukes "feminist idolatry" as she shows how the Daughters of Eve live as new creatures in Christ at the Alliance of Evangelical Lutheran Laypeople .

Jakob Aall Ottesen

I would like to introduce you to a forefather of my beloved Norwegian Synod: Jakob Aall Ottesen. Bethany Lutheran College Professor Erling Teigen stated in his presentation to the 150th gathering of the Evangelical Lutheran Synod (formerly the Norwegian Synod) in 2003,

"Of the three fathers (Preus, Koren and Ottesen) who have been shaped into a sort of holy trinity for the Norwegian Synod, the “forgotten” or less visible person of that trinity might be Jakob Aall Ottesen...What is of chief interest to us in this essay is the theological legacy, especially the Reformation, confessional Lutheran legacy Ottesen left on the immigrant church he helped organize. One part of that legacy is fellowship with the Missouri Synod, which led to the formation of the Synodical Conference in 1872."

Jakob Aall Ottesen

Who is Jakob Aall Ottesen? The answer is not short, except there are few short bios on this good man. His name is not on the lips of many Lutherans, but his life was dedicated to our service. The details of his life's work are more suitable to a college course, but I'll attempt a brief summary. My information comes from the Ottesen Museum, located between the campuses of Bethany Lutheran College (BLC) and Bethany Lutheran Theological Seminary in Mankato, Minnesota; from a lecture, The Legacy of Jakob Aall Ottesen, given by BLC Professor Erling T. Teigen commemorating the 150th anniversary of the Norwegian Synod and an excellent geneological website by Ms. Dixie Hansen. We'll start with his obituary, since it is the earthly sum of his life:

PASTOR OTTESEN IS DEAD
One of the founders of the Norwegian Synod lays down his pilgrim's staff

A Life of Sacrifice

The old pastor, Jacob Aal Ottesen, one of the pioneers and veterans of the Norwegian Synod, died about 12 o'clock Saturday night, and his death did not come unexpectedly, neither for himself nor for those nearest to him, as he had been in poor health for a long time.

Pastor Ottesen was born in the Fet Parsonage in Norway 11 June, 1825, and he therefore got to be 79 years and 5 months old. His father and grandfather had been ministers in Fet for about half a century. The family belongs to one of the oldest ones in the country, and there have been approximately 50 ministers among Pastor Ottesen's kin.

Following his graduation with distinction from the university, Ottesen for three years was a teacher at Nissens Latin og Realskole (Nissen's Latin and High School) in Kristiania. However, Norway was not where our Lord had decided for him to work, and since many of his compatriots had emigrated to America, he accepted in 1852 the call from a congregation, which had been formed in Manitowoc, Wisconsin. After his ordination by Bishop Arup, he left with his young wife, Katarine Doderlein, a daughter of School Principal Døderlein of Kristiania Katedralskole (Cathedral School) for the unknown America. Ole Bull had just started his disastrous colony, Oleana, in Pennsylvania, and Pastor Ottesen was requested to go and preach the gospel for his compatriots there. His parish in Manitowoc consisted of three organized congregations in and around the town as well as a mission field in the area from Green Bay to Milwaukee. This was truly mission and pioneer work that not only called for a sincere love for the Lord and His work, but also required much bodily strength and perseverance. Most of his time was spent traveling, especially on horseback in all kinds of weather and through thick forests without roads. Pastor Ottesen traveled that way, often 30 to 50 miles a day, and picked up a bad case of rheumatism, which resulted in permanent damage to one of his legs. In 1853 he was one of seven ministers who met in Koshkonong together with 42 representatives from 28 congregations to consider the question of establishing the Norwegian Synod. Its constitution was adopted here, and then later at the Synod Conference in October, 1853, got voted in after having been presented to the congregations.

Pastor Ottesen was the Synod Secretary for many years. The old pioneers had a keen eye for how to succeed with their work. They had to get their pastors educated in this country, and Pastors Ottesen and Brandt were sent in 1857 as delegates to visit the Lutheran schools in St. Louis, Columbus and Buffalo to see what could be done to get the Norwegian ministers educated at one of these schools. Based on the report that the two delegates brought to the Synod, the Seminary of the Germans in St. Louis was chosen, and a professorship was filled by theNorwegians, and a hand of friendship given tying the Norwegian Synod to the Missouri Synod. This has lasted until this day. In 1860 Pastor Ottesen was called to Koshkonong, where he served the three congregations: Eastern and Western Koshkonong as well as Liberty Prairie until 1891.

From 1861 to 68, he and Pastor H. A. Preus edited Kirkelig Maanedstidende (Monthly Periodical for the Church). In 1877 he was appointed Professor of Theology at Luther Seminary, which had just been established, but he declined the appointment. That same year, he was also selected as the first chairman for the Eastern District. The Synod was divided into districts that year. He also turned down this position. He was a member of the Synod's Church Council for many years.

During the tragic church controversy that broke out in the Synod during the 80's, Ottesen and his congregations suffered much, and in 1891 he stepped down as a minister and moved to Decorah, where he has since lived. Last year during the jubilee for the Synod here, as one of the few original ministers, he was present and spoke to the Synod. A short time before the Synod Conference, he and Pastor H. A. Stub received from King Oscar the Order of Knight of St. Olaf for long and honorable service to the church. Pastor Koren was made Commander of the Order of St. Olaf. Pastor Ottesen for more than a generation has carried the burden that goes with a large parish, although he was not strong physically, and this was in addition to all the work that the community had him do. However, he had a good education in the classics, sharp judgment, and was a competent writer, and more than anything else he had an intense love for his Lord and His work and was willing to offer everything for it. Although Pastor Ottesen's work has not attracted the attention of the big world, because it was done quietly among the members of his own congregation, he often did some really heroic deeds. He lived a life of self-denial at all times and that should be known in wide circles. We all owe an invaluable debt to men, who like Ottesen, just lived for one reason, namely to break bread for others and to take the gospel of Our Savior to as many as possible. Bless the memory of them!

Pastor Ottesen had a happy family life. Ottesen had a sharp and witty mind, and there are many who carry happy and amusing memories from the parsonage at Koshkonong. Pastor and Mrs. Ottesen had six children; three of them died quite young. A daughter, Diderikke, married to Professor Dr. H. G. Stub, left at her death two sons, who now are ministers. The two children who survive him are: his son, Pastor Otto Christian in Rio, Wisconsin, and his daughter Hanna Cathinka, who has stayed with him all the time here and who faithfully and lovingly has cared for him. An adopted son, Olaf Mandt, died young after serving as a minister in Baltimore for a short time.

From 1894 to 1896, Ottesen was the minister for the Synod congregation here in this town after Pastor Hove moved to Mankato and before Prof Stub became the minister here. He has otherwise, except for the last two years, preached off and on. His last task as a minister, as far as we remember, was the ordination of his daughter's son, Jacob Stub, to the holy work as a preacher in the fall of 1902. Ottesen has written and translated much. He wrote Kort Uddrag af Synodens Historie (A Short Excerpt of the Synod's History), which was presented at the World Exhibit in Chicago. At the request of the Synod, he rewrote the Catechism and translated Gynter's Symbolik from German.

Professor Erling Teigen illuminates some personal facts of Ottesen's life. First of all, he was known as having a keen mind, he avoided the spotlight, he worked tirelessly and suffered rheumatism and depression from it, and he raised children who contributed to the faith and to society in future generations.

Ottesen was one of the seven pastors who organized the Norwegian Synod in 1853 (C.L. Clausen, H.A. Stub, A.C. Preus, G.F. Dietrichsen, H.A. Preus, Nils O. Brandt, and Ottesen), having just arrived in 1852. Aside from his long service as a parish pastor, Ottesen’s contributions are in the form of theological writing, particularly polemical articles in the church paper, first called Kirkelig Maanedstidende, but Luthersk Kirketidende after it became necessary to publish semi-monthly and weekly. He served several times in the early years as secretary of the synod, but a most momentous and far-reaching assignment for this young pastor came in 1857 when he was sent by the Synod (the resolution was passed at the 1855 convention) with Pastor Nils Brandt to visit some Lutheran seminaries in the U. S. The mission was to find a place to train pastors for the Norwegian immigrant church. From 1859-1868, he was co-editor with H.A. Preus of the church paper, Maanedstidende, which was the platform for a large part of his writing, much of it doctrinal and polemical. He wrote a brief history of the Norwegian Synod (to be distributed at the Chicago Exposition in 1893), as well as a series of articles entitled “A Look at the Missouri Synod.” He translated Guenther’s Symbolik from German to Norwegian, as well as Walther’s The Evangelical Lutheran Church: God’s True Visible Church on Earth.

Ottesen had one son who entered the ministry, Otto Christian Ottesen, who did not outlive his father by many years, dying in 1917. Two grandsons, Hans Andrews Stub and Jacob Aall Ottesen Stub also became pastors, and had notable service in the merged Norwegian Lutheran Church in America after 1917. Their mother, Diderikke Aall Ottesen, was married to H.G. Stub, who led the Norwegian Synod into the 1917 merger. The young mother died in 1879, soon after the birth of her second son. The first daughter born to the Ottesens was named Hannah, but she died soon after birth, as did another girl. Including Diderikke, the young mother, the Ottesens left three children buried at Koshkonong. (Nils Brandt was married to a Diderikke Ottesen, who apparently was a sister of J. A. Ottesen.) One daughter lived to adulthood, also named Hannah, who lived with the Ottesens until the death of Mrs. Ottesen (Cathinka) in 1899, and Pastor Ottesen in 1904. Ottesen also had a foster son, Olaf Mandt, who lived with the family in Koshkonong for confirmation instruction, and then was sent by Ottesen to Luther College, and Concordia Seminary in St. Louis. After his ordination, he served in Baltimore, where he died after two years in the ministry.

But that was not all the sorrow Ottesen left at Koshkonong. On August 10, 1891, the Ottesens were taken to the depot in Stoughton and took the train to Decorah, Iowa, where they would spend the rest of their lives. Ottesen’s friend Halvor Halvorson notes that in the ensuing 13 years, Ottesen traveled some, coming as close to Koshkonong as Spring Prairie, (where he performed the wedding of his niece Cathinka Hjort to pastor J. Strand), but never visiting there. He was invited by the congregations often, and always sent a greeting for festival occasions, but never visited. It does not seem that this reluctance to return to the place where he had served as pastor for 31 years was rooted in a circumspect pastoral ethic to stay away from places one has previously served.

While serving the three-point parish, West and East Koshkonong, and Liberty (near Deerfield), Ottesen confirmed about 3,000 young people. From that number, one can project an even larger number of baptisms, as well as a great number of marriages, and funerals. And there is a great deal of evidence that Ottesen was a dearly loved pastor among his people. In the late ‘70s, he was permitted to leave for several months to visit Norway, which included the final visit with his father.

But Ottesen had health problems. Early on, there is mention of his being sickly, and not always able to carry the full load of his ministerial duties. Certainly the East and West congregations on Koshkonong Prairie as well as Liberty congregation to the North grew rapidly, and one wonders how one man could keep up with that work.

George Orvick reports what may be the recollection of Julia Reque:

Ottesen traveled a distance of 30-50 miles a day on horseback, in summer heat and winter storm. As a result of these strenuous journeys, Ottesen contracted chronic rheumatism which worked havoc with the nerves of his legs, so that it was difficult for him to talk or stand long. Because of this Ottesen was often forced to sit in the pulpit when delivering his sermons.

This condition may have exacerbated another condition—there is some evidence that Ottesen suffered some depression, which might today be called depression and anxiety. In any case, even before the outbreak of full-scale doctrinal warfare, because of Ottesen’s illnesses, the congregations hired a “kapellan,” a curate or assistant pastor, which would have serious repercussions in the controversial years to follow.
The election controversy which began in 1877 took a toll on his condition. Ottesen wrote in 1885:
But I will add that in the last four to five years, I have been under a great deal pressure from sorrow and distress, both because of physical illness, namely, an often painful nervousness [nervøsitet], and also because of the emergency I saw in the congregation during the bitter controversy, which has gone on here in these years. No one will be surprised that during all this have often been more despondent [modløs] and irresolute [radløs, indecisive] than I would have been otherwise.
What he describes, mentioned also by others, appears to be an already existing condition exacerbated by unusually stressful circumstances.

In reading through the life of Rev. Ottesen, I was struck by the accounts of others of his daughters: Didrikke Aall Ottesen Stub and Hannah Cathinka Ottesen. Didrikke died following a short illness while visiting her parents. Her son (and Ottesen's grandson) Jacob Aall Ottesen Stub, writes:

My mother - Diderikke - I cannot remember. I am told she was a tall and queenly woman. combined with her woman's love of home and dear ones was a keen interest in life in general. She was well educated, loved books and music, but also the out-of-doors. One of her friends, who knew her well, has told me that she was an excellent driver and utterly fearless. In corroboration hereof she showed me a newspaper clipping which tells of her stopping a runaway team, and preventing what would probably have been a serious accident. She did not live to see her two little boys grow beyond babyhood. Blessed be her memory!

His other surviving daughter, Hannah, never married but lived to age 70. She cared for her parents until their deaths and enjoyed learning from her father and the many intellectuals who visited their home. She willed several family heirlooms to the ELS. This Ottesen collection, together with other artifacts, comprises the holdings of the Ottesen Museum. It was the women of the synod who provided the impetus for establishing the Ottesen Museum. As the synod was preparing, at its 1941 annual meeting, to celebrate its 90th anniversary (1943), which also would mark the 25th year of the re-organized synod (1918–1943), a group of women began to discuss the possibility of establishing the Ottesen Museum. Sixteeen women met at Bethany Lutheran College on June 16, 1941, and determined to organize the museum.

Ash Wednesday

Here is an interesting contrast between the human race and God. The human race, no matter what skin color, culture, gender, social class, religion, considers "the externals" important. God, on the other hand, looks at the heart.

We, being human, are attracted to physical beauty, superior intellectual, athletic skill, and to the external religious activities of generosity and self-sacrifice. We think, "If I could only be like that."

But what about the heart? The only thing that really counts is that the heart is in the right place. The person with physical beauty may be "using" that beauty to get what he or she wants. The person with superior intellect or athletic skill might be using that skill to put others down in a mocking way. The religious person might only be doing acts of generosity and sacrifice to win him or herself a place in heaven. We are all guilty of this!

The Lord looks at the heart, sees our every motivation. This is why he cares not for our externals, but only the heart. "So rend your heart, and not your garments!" he tells us. Nothing else matters if the heart is not repentant.

On March 1st we celebrate Ash Wednesday. It is the beginning of the church season of Lent. Lent is a season of repentance. It refocuses us on the importance of repentance, that we rend our hearts by the power of God's Law. God's Law, the Ten Commandments, makes us conscious of our sin, so that we do not rely our externals to get to heaven. Rather, we confess our sins, give up on our own efforts, and plead to God to save us! And He does save!

The season of Lent teaches this too! God sent his Son Jesus Christ to live an upright and holy life to save us from our sins. Jesus offered himself as the holy sacrifice to purify us from sin by his blood! It is the message of Jesus, the Gospel, that brings us to faith in Him! God will not turn away anyone who cries out for mercy in Jesus' name! He is gracious and merciful and kind, straight from His heart!

"So rend your heart, and not your garments; Return to the Lord your God, for He is gracious and merciful, slow to anger, and of great kindness; and He relents from doing harm." Joel 2:13

From the ELS Board for Evangelism: March Newsletter Article

You can't underestimate the value of a caffeine buzz and a good cupholder (longer version)

You can't underestimate the value of a good cupholder.

Have you ever stopped by your favorite coffee shop before church and then had to leave half of it in the car because you can't bring it into church with you? Why can't I bring a cup of my favorite "medium dark roast with half steamed skim with sugar free vanilla" into church? Is there a sign on the door of our church that says I can't? No. I just know that I am there to worship God and walking into worship with a cup of coffee kind of screams that I'm not really focused on worshipping God at the moment.

Besides, where would I put the cup of coffee. I'd surely kick it over when I stood to sing, reached for the hymnal or rose to join in the liturgy. No, coffee wasn't really meant to be brought into church. I'm not even sure that I like five year old munching on Cheerios in church, although I am not opposed to one little piece of gum or a roll of lifesavers. (Once I caught myself munching on my kids' Cheerios in church and then quickly looked around to see if anyone saw.)

That's what is so great about the postmodern movement. They aren't bound by such things as denying yourself a cup of coffee during worship (breakfast is surely the next step). A church in Minnesota has designed itself to be consumer friendly, complete with cupholders in the chairs (no pews, though!) , but without those annoying hymnals or bibles. The pastor even advocates the value of a caffeine buzz during worship. Anything to make worshippers comfortable.

Last night, Pastor Brooks preached a message on how the gospel isn't comfortable to anyone. He used one of Luther's confirmation questions to illustrate his point. It asks, "What is the Gospel?" The confirmand's answer is: The Gospel is the Word of God which reveals the salvation Christ has won for all people." (ELS Catechism, 2001, p. 35) Pastor Brooks went on to give three reasons why this answer is offensive. First of all, it is offensive because it speaks of us needing a savior. The fact is that we are in sin and are headed to hell without our savior. The gospel is also offensive because it implies that we need a savior who is not ourselves. Saving yourself is a popular message today, from modern culture to most churches. Finally, the gospel is offensive because it contains the word "Christ", which is rapidly being removed from our culture and even our churches. While I won't suggest that the gospel is not preached at this new church, I know I won't visit it to find out. I've been there and done that with huge slide shows, bands, no hymnals, no offensive creeds, etc. I left because I couldn't hear the gospel from all the other distractions. Maybe if I have been drinking coffee, I might have been able to stay pumped up for Christ.


By emphasizing 'comfy' on a grand scale, Minnesota's newest megachurch building attracts record-setting numbers of worshippers.

BY BOB SHAW

featured on Pioneer Press.com on 2-7-06

Inside, the sanctuary looks like a large theater, with comfortable movie-style seats with armrests. The razzle-dazzle services include comedy sketches, rock music from an 11-piece band and staging that would fit right in at the Guthrie Theater. There are no pews, no Bibles, no hymnals, no stained-glass windows.

The church is designed to feel homey. Which brings us to the cup holders.

"Our little coffee shop is humming on Sunday mornings," Anderson said. "It's a huge hit."

But church leaders figured it was difficult to stand, sit or praise the Lord with your hands in the air while worrying about dumping a hot latte onto fellow Christians. So they decided to add cup holders — anything to boost their reputation for putting people at ease.

"You can't underestimate the value of energy and buzz," Anderson said. "Those things bring people through the door."

Family planning issues

Inspired by the conflicting comments on Bunnie Diehl's post regarding Christian and birth control, I am exploring what scripture, as well as the confessional Lutheran church, says on this topic. I've even learned a new word, traducianism, which is the word to describe how Luther believed new souls were created. Amazing idea! Below are three WELS.net Q & A articles which helped me to understand these issues better. My synod, as most, does not have a formal position on these matters other than to refer people to scripture and their pastors. That's a wonderful position to take! The questions below are asked anonymously by email and are answered by a panel of WELS pastors from the Seminary and synod headquarters. I am studying this topic and welcome any thoughts, however any disputes with the WELS answers should be directed to them or other theologians of confessional Lutheran synods and not me.

Use of birth control

Question: I was reading some of the past answers given in the Q&A about birth control and just had a couple of questions. I appreciate your responses. Why has the church made such a stand on end of life issues I am confused by the concept of right and wrong motivation for having children in marriage. It seems like the WELS comes across as saying the only justified reasons for not having children are extreme financial difficulty and medical problems that would endanger the life of the mother. Even if a couple has a generous income, good living conditions, and the woman is in good health, aren't there still other good reasons to avoid having children?

What if the woman feels she would be a better steward of this world by spending her time pursuing a career or higher education? What if she isn't comfortable being around children or blessed with patience and parenting skills? Or just doesn't have any desire to be a parent? And, of course, what if the man agreed with her and felt the same way? Are these still selfish motives for a couple?ves are devoted to reflecting our love and appreciation to God. We do this by obeying his commands (1 John 5:3) and pointing to Him for hope and salvation (Matthew 5:16).

Answer: While we talk about “our lives are in God’s hands” (which most closely reflects the sense of Deuteronomy 32:39 and Romans 8:28) the passage loosely paraphrases the passage which says, “My times are in your hands” (Psalm 31:15). This passage refers to lives devoted to serving God and lives that pass each moment confessing “thy will be done.” It is a surrender of our will to God’s will. It is not a surrender of responsibility. We are still directed to be responsible stewards of our blessings and resources.

We are to take care of our lives as well as the lives of others (Leviticus 19:16; 1 Corinthians 6:19-20). Intervening is not a challenge to God’s providence but an act of stewardship to care for the blessing of life. When you face the end of life you make decision about your health care, always seeking to do God’s will. This is responsible stewardship over the life that God has given us.

In this same way a Christian couple seeks out God’s will as they make decisions regarding the beginning of human life and contraception issues. If using such contraception or birth control violates the will of God (i.e., is used for sinful purposes, is used at the harm of others, etc.) then it is sinful. It is not, however, contrary to God’s will to practice a form of family planning so long as the motive is correct and the same spirit of surrender to God’s will is there, as it is in making end-of-life decisions.

When illness and calamity come into our lives a Christian will intervene to protect and preserve life. At times, God graciously allows the intervention to take its course and healing comes. At other times God rejects the intervention and increased illness or death occurs. The intervention does not fail to let God be God in His authority over life and death. The action taken is to act responsibly to care for the blessing of life, to the best of our limited abilities.

In the same way when a Christian married couple makes the soul-searching decision to use contraception, they seek to prevent the beginning of life. They do not desert their conviction of God’s authorship of life and accept His will when He chooses to do give them a life despite the contraception. Properly motivated, using contraception is an act of stewardship and not defiance to God’s providence.

Traducianism

Question: I recently referred a friend to some of the excellent answers this forum has provided regarding birth control and people's motives, because I think they are very well stated.

While reviewing the answers, I noticed that discussions of birth control methods tend to rely on correlating Scripture with a largely biological definition of life. For example, "God-pleasing methods would be those that prevent conception rather than those that end the life of a human being, either in its embryonic or fetal stage of development. Life begins when a new life is formed. Usually this takes place when sperm and egg are joined together and form an embryo (Note: Cloning would be an exception)." See also pages 4-7 of "The Moral Implications of Attempts to Control Human Reproduction" by John W. Covach (WLS library).

Why does there appear to be a greater emphasis in this matter on a biological approach than on the transmission of souls? While Lutherans may not be able to "establish traducianism as the clear doctrine of the Bible" (David Wietzke, Theologia, Vol. 2 No. 3), it is the theory "most widely accepted by orthodox Lutheran dogmaticians." The list of orthodox Lutherans who accept it includes Luther himself (Cf. Chemnitz, Loci Theologici, p. 291) and the author(s) of the WELS Q&A: "[That the soul of the newly conceived child is somehow derived from that of the parents] is what is taught at the seminary and by nearly all Lutheran theologians. We can say God creates our soul but he creates it as he creates our body--through our parents, not by direct creation."

I ask this because I'm wondering if, when it comes to examining birth control techniques, an overly biological emphasis may provide a false comfort that is not justified on the basis of our uncertainty regarding exactly how God accomplishes the transmission of souls. Has any WELS author directly addressed the issue of how what we know and do not know about traducianism might affect an evaluation of birth control methods?


Answer: Creationism and traducianism are two views on how the soul comes to the human being. In creationism the position is held that each soul is created by God. In traducianism the view is that each soul is generated or derived from the parents. Martin Luther adopted the view, or theory, of traducianism primarily because it best accounts for the transmission of sin from the parents to the child (i.e., original sin, Psalm 51:5; Ephesians 2:3).

Scripture does not definitively say exactly when and how the soul is joined with the body. What can be said with certainty is the inherited nature of sin (i.e., original sin) and that the soul is distinctively equated with life. Even at the point of conception there is already accountability for sin (Psalm 51:5). And, when the soul of a human being is taken by God there is no life. It is logical to assume that where there is accountability for sin there is a soul and we can idtenify that point to be as early as conception.

A creationism view of the soul, as an alternative to traducianism, is troubling because of the doctrine of original sin. Sin is the aberration of man not of God. For that reason inherited original sin makes the theory of traducianism the more palatable in explaining how the soul comes to the body. It comes "from the two becoming one flesh" with flesh being the communicator of inherited sin.

Because in procreation every human being, at its very essence, is composed of the contributions of male and female (even in cloning the biological mix is still present), there is a natural concern about biology in ascertaining the beginning of life.

We are not aware of any extensive writing on this topic within the WELS or elsewhere with special application to the beginning of human life and birth control methods.



Natural Family Planning

Question: With regard to birth control, does WELS' teaching back Natural Family Planning? My wife and I have disagreed with regard to use of birth control. In 1Corinthians6:19-20 it says"You are not your own. You were bought with a price. So glorify God in your bodies". I have tried to explain to my wife that I would bet WELS backs Natural Family Planning. I would argue that use of birth control does not demonstrate faithfully living out the lordship of Jesus Christ.

I would say the primary end or purpose of the marriage act is the procreation of children. When a couple thwarts that end, aren't they acting contrary to natural law?

I believe that there is a godly way to experience the act of marriage and to be prudent in serious circumstances by practicing continence during times of mutual fertility. If WELS backs NFP, do they offer any classes? If not, would they consider offering such courses in the future?

Answer: There are two important issues that come to bear on the birth control question. The first is motive and the second is method.

Your concern about God’s Word is crucial in assuring the correct motive. We learn in His Word that He wishes children to be born of a husband and wife. We also learn that children are considered blessings in a marriage. They are not entitlements, expectations, prerequisites, or validating components of a marriage. They are blessings. As with all blessings, they can be pursued and must be cared for by Christians with the understanding that as blessings, they are dispensed according to the will of God.

What this means is that in the practice of responsible stewardship a Christian couple may wish to seek many or few children depending on circumstances that often vary greatly from one couple to the next. Because the heart is something known only to the people and to God, their reasons for having more or fewer children lie before the Perfect Judge to whom we must all give account.

Appealing to some sort of a “natural law” as an endorsement of NFP is problematic. It is the act of the will in birth control that is the primary determinant of its correctness. In other words, if limiting the size of the family is done out of false motives, it is wrong whether using the NFP method or an artificial method.

That being said, when the motive is correct NFP and barrier methods of birth control are considered the methods most acceptable as they do not endanger new life or bring any health consequences to the user(s).

Christian Life Resources, which is an agency affiliated with the WELS and ELS, specifically focuses on life and family issues. In that capacity they have available a concise booklet that discusses all birth control methods and, most importantly, our motives in practicing birth control. That booklet can be purchased through their store website at: www.CLRStore.com or by calling 1-800-729-9535. You can also search their website at www.ChristianLifeResources.com for related information on this topic.


Motivation

Question: I am confused by the concept of right and wrong motivation for having children in marriage. It seems like the WELS comes across as saying the only justified reasons for not having children are extreme financial difficulty and medical problems that would endanger the life of the mother. Even if a couple has a generous income, good living conditions, and the woman is in good health, aren't there still other good reasons to avoid having children?

What if the woman feels she would be a better steward of this world by spending her time pursuing a career or higher education? What if she isn't comfortable being around children or blessed with patience and parenting skills? Or just doesn't have any desire to be a parent? And, of course, what if the man agreed with her and felt the same way? Are these still selfish motives for a couple?

Answer: Someone once said that even a Christian’s most sincere tears shed in penance are tainted with sin The point is that because of our own imperfection and sinfulness even our most noble intentions are tainted. Even cases of “extreme financial difficulty” or “medical problems” are open to considerable interpretation with many opportunities for bad motive to creep in.

The matter raised in this question goes to the heart of Christian living. How does one ever really know that his or her motives are right before the eyes of a perfect God? First of all, we must agree that the right motive is of paramount importance. Scripture makes this point abundantly clear (Acts 17:28; Romans 14:23; 1 Corinthians 10:31; 2 Corinthians 13:7; Colossians 3:23-24; Hebrews 11:6).

Secondly, because of the impurity of our hearts, we must candidly accept the reality that our motives are suspect (Isaiah 64:6; Mark 9:24; Romans 7:14-25; Galatians 5:17).

Thirdly, God’s Word is the only reliable standard of what is right and wrong and helps us judge the roots of our own motives (Psalm 119:105; 1 Corinthians 2:4-5; 2 Timothy 3:16; Hebrews 4:12).

Fourthly, while God’s Word is the only reliable measure of right and wrong, we are victims of our own ignorance of what that Word says, our own sinfulness that prompts us to “hear” the words we want to hear (2 Timothy 4:3), and an emotional bias the skews our reasoning. That is why pastors and doctrinally sound Christian friends are so important. Pastors are valuable because they are expert in God’s Word and also because they are accountable to congregations and to God for their work (Hebrews 13:17). Christian friends are valuable because as Christians their first allegiance is to God and as your friend, they look out for your welfare.

The challenge with judging motive is that we are too biased to rightly judge our own motive with purity, and others are too ignorant to know all the components that go into a decision. Yet, with imperfect people trying to make perfect decisions the best advice still comes from Scripture, and that is to search your heart (Psalm 4:4).

God’s Word tells us that in the end we must each give an account of our own actions and decisions (Romans 14:12). Because of the serious nature of sin it may be prudent to err on the side of caution (1 Peter 3:17) but we also wish to be careful not to bind consciences (Galatians 5:1). It is sometimes a very fine line.

Practically speaking, it is not possible to draft an absolute list of justifiable reasons for or against the use of birth control. Where God has not definitively spoken we must allow for the exercise of Christian freedom. To help assure that we do not allow our freedom to be a license to sin (1 Peter 2:16), we need to continue to search our God’s Word, talk candidly about these matters with God’s servant (the pastor), and have soul-searching conversations with sound Christian friends. And when we have committed ourselves to a plan of action based on biblical principles, we need also to turn in faith to the gospel of forgiveness in Christ for the assurance that if we have erred in our judgment, he also has paid the price of that sin.

While this question has focused exclusively on motive a caution should be expressed about the methods of birth control that may be employed. Some forms of birth control do or have the potential to destroy life developing in the womb. Therefore, even with a correct motive we must take care not to use the wrong method and thereby sin by destroying life.

For a continued study of this matter you may search the Christian Life Resources website at: www.ChristianLifeResources.com or contact Christian Life Resources (800-729-9535) and order the booklet entitled, “The Christian and Birth Control” which is also available on-line at: www.CLRStore.com