What is the 2015 Christian Leadership Experience?

What is the 2015 Christian Leadership Experience?
by Mr. Vernon Kneprath

2015 Christian Leadership Experience has been a topic of posts and comments on at least two other blogs in recent days:

• Read, Weep
• Money Changers at the Religious Conference
• Build a Customer-Centric Church Business To Make More Money... Even Better - Listen to Pagan Gods Teaching You How To Be Rich!

The topic is no longer new, and some of the information and conclusions presented here may sound familiar. But the topic is significant enough to merit a post on Intrepid. I will strive in this post to make clear, conclusive statements about Experience, and provide supporting evidence, some of which may not have yet been touched on at other blog sites.

If the information at the website for the 2015 Christian Leadership Experience (www.christlead.com) is to be considered representative of the event, I would conclude that Experience:

1. is ecumenical, interfaith, and interdenominational, even though it specifically targets WELS and those in fellowship with WELS.
2. is theology of glory; with its primary focus on man’s works, not the Gospel or the Means of Grace.
3. is endorsed by some high-level WELS and ELS leaders and pastors, as evidenced by their participation and roles in the event.
4. bears no standards of or identity to Confessional Lutheranism.

I will explain some of the reasons for my conclusions shortly. But before that, consider the information taken from the FAQ section of the website regarding the target audience and the claims of Experience.

The 2015 Christian Leadership Experience and its organizing partners are specifically inviting the people who make up our constituency, which is primarily WELS/ELS or CELC. However, the event is open to whomever is interested in building their leadership skills.

As the objectives of the Leadership Experience were identified, we committed to identifying and presenting the best possible speakers on each leadership topic. A few of the speakers who are well-regarded as experts in their field are from outside the CELC (WELS/ELS) fellowship. We pray these speakers will bring value to attendees which has not been previously available to leaders and aspiring leaders in our fellowship.

Conference attendance is not an act of fellowship. The one "fellowship" activity is the worship at devotions and the closing service. Just as we welcome our friends and visitors to our congregations' worship services so also we welcome them to the conference's devotions and closing service.

As shown by these statements, Experience:

1. specifically targets WELS and those in fellowship with the WELS for the purpose of teaching skills pertaining to ministry.
2. involves worship and prayer.
3. involves speakers both inside and outside of WELS fellowship.
4. includes the prayer that those outside WELS fellowship bring value to those to whom Experience is targeted.

Regarding the latter point, since this prayer is for secular and interdenominational participants to "bring value to", that is, have an influence on the attendees, this is arguably a violation of what Scripture teaches regarding fellowship, even though the claim is made to the contrary.

Returning to my conclusions regarding Experience, I will refer the reader to hyperlinks of various locations on the website www.christlead.com, and to other websites. In some cases, I will provide some of the content found at the hyperlinks I provide, to save the reader the time and trouble of having to search those hyperlinked webpages. These hyperlinks will provide what I consider to be supporting evidence for my conclusions.

1. Experience is ecumenical, interfaith, and interdenominational, even though it specifically targets WELS and those in fellowship with WELS.
   
   There is much evidence for this. I will provide two examples.
   
   Example 1 -
   Refer to http://www.christlead.com/speakers.php and find “Speaker - Dr. Ravi I. Jayakaran.”
   
   Now refer to http://www.christlead.com/jayakaran.php for more information regarding Dr. Ravi. Here you will find the following:
   
   Dr. Ravi I. Jayakaran has more than 37 years of experience in poverty reduction and strategic development programs. Currently he is Vice President of Global Programs for MAP International (medical assistance programs), providing supervisory oversight and strategic support for all of MAP’s global programs. Dr. Jayakaran is also currently the Senior Associate for Integral (Holistic) Mission for the Lausanne Global Movement.
   
   The Lausanne Global Movement, as evidenced by the “Lausanne Covenant”, is an effort to “enter into a solemn covenant with God and with each other, to pray, to plan and to work together for the evangelization of the whole world”.
   
   Example 2 -
   The speaker web page,http://www.christlead.com/jayakaran.php, has the following footer:
   
   ©2014 Global Leadership Summit: All Rights Reserved.
   
   The Global Leadership Summit is associated with the Willow Creek Association. Read about the Willow Creek Association at http://www.willowcreek.org/aboutwillow/willow-creek-association
   
   Founded in 1991, the Willow Creek Association (WCA) is a not-for-profit organization that exists to help local churches thrive. The WCA stirs up and calls out the core leadership of churches around the world, encouraging them to follow their "holy discontent" as they build life-changing communities of faith. The WCA serves pioneering pastors and leaders around the world by curating inspirational leadership, intentional skill development, and experiences. Each year, the WCA serves more than 18,000 churches in 90 countries with vision, training, and resources.
   
   Experience is laced with references and linkage to ecumenical evangelical organizations and people.
   
   
   
2. Experience is theology of glory; with its primary focus on man’s works, not the Gospel or the Means of Grace.
   
   Again, there is much evidence. I will provide two examples. Both examples relate to designated speakers of Experience. Refer to http://www.christlead.com/speakers.php.
   
   Example 1 -
   Keynote Speaker - Ann Rhoades
   Ann is a Corporate Executive with over 25 years experience in a variety of service-based industries, is President of People Ink, her consulting company that helps organizations create unique workplace cultures based on values and performance and author of “Built on Values”.  She held the position of Vice President of the People Department for Southwest Airlines, and EVP for Promus Hotel Corporation and most recently, JetBlue Airways where she currently remains as a Board Member.
   
   Ann has a respected reputation in the industry for her creative approach to creating customer-centric cultures and is a popular speaker on the subject of customer service and how to build a strong high-performing culture.
   
   Example 2 -
   Speaker - Sharon Buck
   Sharon will discuss the perks and pitfalls of leading others when you have NO authority in their business/career. She will also discuss the importance of GODLY leadership and how it affects relationships for now... and in eternity. Truly, leading a volunteer army is challenging, sometimes frustrating but always rewarding. The lessons discussed will be helpful for ALL leaders!
   
   Notice the focus of these speakers:
   
   
   1. “customer centric” cultures, as if the Church can be treated as a business with the chief concern of satisfying customers.
   2. discussing “Godly” leadership, with no confession defining the basis of that Godly leadership.
   
   Experience is not about using God’s Word or the Means of Grace. This becomes very apparent when you view the event schedule. The presentation topics do not focus on what God has done for us, the true Gospel message, and the theology of the cross. “Experience” focuses on business techniques as if the Holy Spirit, through the Means of Grace, can no longer be effective in today’s culture.
   
   
   
3. Experience is endorsed by some high-level WELS and ELS leaders and pastors, as evidenced by their participation and roles in the event.
   
   Again, there are many examples. I will provide three. Refer to http://www.christlead.com/speakers.php (worship leaders)
   
   Example 1 -
   Rev. Jon Buchholz is District President of the CA-AZ district of the WELS.
   
   Example 2 -
   Rev. Charles Degner is District President of the MN district of the WELS.
   
   Example 3 -
   Pastor Don Moldstad is Chaplain, Director of Campus Spiritual Life at Bethany Lutheran College (ELS).
   
   As evidenced by representation from the high levels of leadership in WELS and ELS, this event implies the full backing of these synods’ leadership.
   
   
   
4. Experience, based on the information provided on the website, bears no standards of or identity to Confessional Lutheranism.
   
   Why do these event organizers and participants, WELS and ELS leaders and pastors, choose to use things other than God’s Word to train leaders of the church? The evidence of the conclusion that this event is non-confessional is found in the absence of the Word and the Means of Grace. Evidence abounds of Church Growth and fund raising objectives, but there is no evidence of God’s Word.
   
   Perhaps this can be explained by the “bait and switch” technique commonly used by Church Growth advocates. That is, focus on what culture values, and sometime later, once the subject has been “hooked”, the Gospel will be revealed and the Holy Spirit can then be allowed to do His work.
   
   

According to the information at the website www.christlead.com, Experience is a gold mine of man-made business techniques, but a barren landscape of Scriptural truths.

Do any Lutherans want to be Dresden Lutherans? Meanwhile, the Groeschelites continue their agenda...

Those of you who have been following us on Facebook and Twitter probably could have seen this coming, as you've recently been fed a steady diet of links to some of our older posts reprising topics like Pietism, Sectarian Worship, Lay Ministry, along with a few links featuring the advice of orthodox Lutherans from previous eras regarding genuine Lutheran practice that also does the job of confessing our separation from sectarians.

But they are just a bunch of old dead dudes, and who really cares about ancient history anyway. Yeah, they said stuff. So what. We say stuff, too, and what we say is what matters today.

Meanwhile, an email rather circuitously made its way to our inbox yesterday. It was initially sent to the pastors of an entire circuit in the WELS SEW District, and included a passel of attachments for their review ahead of their meeting of this Friday. They will be discussing the opening of an INTERDISTRICT MULTI-SITE CONGREGATION. The congregation, Hope Lutheran in Oconomowoc, WI (Western Wisconsin District), had been planning a multi-site effort since 2010, and, with the encouragement of their District President, had been communicating their plans with WW DMB throughout this time. In July of 2012, a conversation with Wisconsin Lutheran College (WLC) President Dan Johnson resulted in his offer to use the facilities of WLC as a "cradle to launch the second location of Hope" – in the Southeastern Wisconsin District (SEW).

Click here for the documentation.

Multi-site Congregations? Whence comest thou?
In a previous exposé on the teaching of Craig Groeschel, entitled Pietism and Ministry in the WELS: A brief review of Craig Groeschel, we critiqued the thirteen points of his Vision and Values document. Point one, along with our response to it, reads

"1. Since Christ is for us and with us, we are a fearless, risk taking, exponential thinking church. We refuse to insult God with timid thinking or selfish living.

"Interpretation: We like to tempt God.

"There is nothing laudable in casting Christian Stewardship aside, to openly take 'bet-the-farm' risks with resources God has given to us, which he expects us to wisely invest. 'Betting the Farm' is not wisdom, but foolishness."

Compare this, the FIRST POINT of Groeschel's Vision and Values statement, with THE FIRST POINT listed in the Mission Vision Values statement of Hope Lutheran, from the documentation packet linked above:

"Since Christ is for us and with us, we are a fearless, risk taking, exponential thinking church. We refuse to insult God with timid thinking or selfish living."

Already we see, Craig Groeschel is their guide – they have adopted his Vision for Ministry and made it their own, quoting from it verbatim. But it doesn't end there. Here are points four and seven from Craig Groeschel's Vision and Values document:

"4. We give up things we love for things we love even more. It's an honor to sacrifice for Christ and His church.

"7. We will lead the way with irrational generosity. We truly believe it is more blessed to give than to receive."

You can read our 2010 exposé on Craig Groeschel to see our responses to these points. But compare these points to POINT SIX listed in Hope Lutheran's Mission Vision Values statement, again from the packet linked above:

"We love to give up things we love for the things that God loves."

We did a post or two on plagiarism, did we not? Yes, I think we did. Here is the series we posted in 2010 on the sin of plagiarism. Craig Groeschel makes an appearance in this series, as well – commenting on those who do not give credit to their sources:

A Superfluity of Naughtiness: Plagiarism and Pastoral Fraud – Part I
A Superfluity of Naughtiness: Plagiarism and Pastoral Fraud – Part II
A Superfluity of Naughtiness: Plagiarism of Sectarian Sources in the WELS – A Case in Point
A Superfluity of Naughtiness: Plagiarism of Sectarian Sources in the WELS – A Case in Point (cont'd)

Re-read these old posts, and read the rest of our 2010 exposé on Craig Groeschel and his connection to the WELS. What we said then still applies today, and that application is most assuredly expanding.


Recently, Craig Groeschel wrote an editorial for FoxNews.com, which was titled, Christians, here's why we're losing our religion. Aptly titled, his objective is, in fact, to lose religion. He writes:

"You see, religion alone can only take a person so far. Religion can make us nice, but only Christ can make us new. Religion focuses on outward behavior. Relationship is an inward transformation. Religion focuses on what I do, while relationship centers on what Jesus did. Religion is about me. Relationship is about Jesus... religion is about rules, but being a Christian is about relationship."

Compare Groeschel's statement, above, to POINT SEVEN in the document Mission Vision Values, again, in the packet linked above. It reads:

"We will not let our behavior or church culture create a barrier between Jesus and a person he died for."

The relationship between statements like this and Evangelical leadership emanating from the likes of Craig Groeshel is obvious. Yet, such leadership is Scripturally incompetent – a clear example of allowing an enemy of the Christian AND the Church (i.e., the World) to dictate our terms. In reality, those who separate religion from Christianity, as Groeschel suggests, have no idea what either religion or Christianity is. Sure, Christianity is a relationship between the individual and Jesus, but Scripture's testimony on the matter is clear and abundant: for as much as it is a relationship between the individual and Jesus, it is also a relationship of confessional unity between fellow Christians AND a relationship between the congregation and Christ. Christianity is NOT strictly a matter between the individual and God, in its visible manifestation, it is principally corporate in nature! One cannot separate the idea of "religion" from Christianity! To even suggest it is nonsense.


Craig Groeschel continues in his editorial:

"But in order to reach the current generation and generations to come, we must change the way we do things. That's why we like to say, 'To reach people no one is reaching, we have to do things no one is doing.'"

He is repeating, here, the sixth point of his Vision and Values statement – which we commented on in our previous exposé. Hope Lutheran echoes this thought in POINT FIVE of their Mission Vision Values statement, contained in the documentation packet linked above:

"We are committed to reaching people that churches are not reaching."

But is Hope Lutheran, or anyone else who copies Craig Groeschel, really living out this vision statement? Hardly. Following the model of those 'who are doing what no one else is doing', those so doing such only succeed in doing what everyone else is doing. It's called a bandwagon. The fact is, it is on the basis of his multi-site church model that Craig Groeschel's LifeChurch.tv was recently named the most innovative church. Those who copy him aren't at all "doing what no one else is doing to reach those no one else is reaching," but are simply doing what everyone else is doing, as they climb on board the bandwagon to do what has apparently been "successful" for Craig Groeschel. Everyone without a shred of creativity of their own, that is. Professor John Schaller has better advice for Lutherans. Read what Schaller writes, to see what he says about doing what everyone else is doing, instead of what Lutherans, alone, can uniquely do.


Craig Groeschel continues further:

"[A]s churches, we don't have the liberty to change the message, but we must change the way the message is presented. We have to discover our 'altar ego' — and become who God says we are instead of who others say we are."

Note that by "we", Groeschel is not referring to the Church anymore. By this point in his editorial, he has already separated corporate religion from the individual. The "we" he is referring to is individual Christians, and nothing more. Thus, the change he is calling for is not change in the Church, but change in the individual Christian, beginning with the separation of the individual Christian from the Church, and continuing with a change in his focus, calling the Christian to dwell on his own behaviour. Not only is this rank Sanctification oriented Pietism (which we detailed in our post, Lay Ministry: A Continuing Legacy of Pietism, and highlighted as a problem with Craig Groeschel in our 2010 exposé), it is a "change in the message." It is a manifestly duplicitous perspective on Christianity. All he is saying here is, "We must change the message to eliminate "religion" from Christianity (yes, change), we must change the message to eliminate "labels" from our identity (i.e., to eliminate a Christian's public confession from his Christianity), we must change the message to focus on what Christians do for God or what Christians do for man in the name of God instead of what the Holy Spirit does for man through His appointed Means, and we must change the message in these ways to accommodate the demands of the unregenerate who won't listen to us otherwise (who, the Scriptures tell us, are at war against God and don't want to listen to Him anyway). Moreover, we must change the message the way others say we must change the message, we must change the way they say we must change, and become who they say we must be." Who are these "others" but Craig Groeschel and similar Evangelical leaders! Separating the Christian from his religion and from his confession, they insert themselves to take over for the visible Church.


The Collective Descent of American Lutheranism
In our post, C.P. Krauth explains how orthodox Lutheran Synods descend into heterodoxy, we quoted Charles Porterfield Krauth as he identified the Course of Error in the Church, well-known since the time of St. Augustine and operating as well as it ever had in his own time:

"When error is admitted into the Church, it will be found that the stages in its progress are always three. It begins by asking toleration. Its friends say to the majority: 'You need not be afraid of us; we are few and weak; let us alone, we shall not disturb the faith of others. The Church has her standards of doctrine; of course we shall never interfere with them; we only ask for ourselves to be spared interference with our private opinions.' Indulged in for this time, error goes on to assert equal rights. Truth and error are balancing forces. The Church shall do nothing which looks like deciding between them; that would be partiality. It is bigotry to assert any superior right for the truth. We are to agree to differ, and any favoring of the truth, because it is truth, is partisanship. What the friends of truth and error hold in common is fundamental. Anything on which they differ is ipso facto non-essential. Anybody who makes account of such a thing is a disturber of the peace of the Church. Truth and error are two coordinate powers, and the great secret of church-statesmanship is to preserve the balance between them. From this point error soon goes on to its natural end, which is to assert supremacy. Truth started with tolerating; it comes to be merely tolerated, and that only for a time. Error claims a preference for its judgments on all disputed points. It puts men into positions, not as at first in spite of their departure from the Church’s faith, but in consequence of it. Their repudiation is that they repudiate that faith, and position is given them to teach others to repudiate it, and to make them skillful in combating it."

Krauth, C.P. (1871). The Conservative Reformation and its Theology. Philadelphia: Lippincott. (pp. 195-196).

For almost three years now Intrepid Lutherans have been warning of this danger, educating our readers on the differences between heterodox sectarianism and orthodox Lutheranism, and demonstrating those differences along with giving evidence of its incursion into our Synod. Some have joined us by lending us their names; though some have been threatened for this, many remain. But these few do not account for the nearly 1500 daily page reads we see on average. Many folks read our essays and informational posts, and are confronted with the stark reality: our Synod is deteriorating right along with the visible Church everywhere, which almost unanimously now invites the World and worldly influences to abide with her in determining doctrine and practice. If they would aspire to be Dresden Lutherans of any sort, it is high-time for our readers to do more than just read. It is time for them to assert their Confession, to begin acting on their convictions in a way that will bring an end to this sort of thing.

What on Earth could the CoP possibly have meant by THIS?

A few weeks ago, in our post, The Witch Hunt Has (Officially) Begun, Rev. Rydecki highlighted section PD.02, entitled "Intrepid Lutherans" (yes, we have our own category of discussion now! We're not being ignored.), from the Minutes of WELS Council of Presidents' (CoP) most recent quarterly meeting. Further down in the notes, however, we read another bit of information germane to not only recent discussion on Intrepid Lutherans, but discussion that has been ongoing since our inception. That section from the CoP's notes reads as follows:

PD.06 Time of Grace board membership

President Rutschow did not have anything new to report on the issue of Time of Grace Ministry and its board membership. The SEW district is continuing to work with TOG to resolve any issues that remain.

What on Earth could this possibly mean?
What's Wrong with the Board Membership of Time of Grace Ministry?
Some may recall that a Memorial to the 2011 WELS Convention addressing "Time of Grace Ministry" was signed by pastors and laymen numbering on the order of one hundred. That Memorial read as follows:

Synod Convention Memorial - Time of Grace
Memorial to the Synod in Convention Re: Time of Grace Ministry

Whereas (1) Time of Grace Ministry has actively sought and obtained the status of a Recognized Service Organization (RSO) from the Lutheran Church-Missouri Synod (LCMS); and
Whereas (2) Time of Grace is listed in the Yearbook of the LCMS as a Recognized Service Organization; and
Whereas (3) Leaders and representatives from Time of Grace regularly appear at LCMS events and congregations to promote the ministry of Time of Grace; and
Whereas (4) The administrative board of Time of Grace includes at least one member of the LCMS; and
Whereas (5) The LCMS, according to its official bylaws and policies, considers its RSOs to be “valued partners of the LCMS,” views the services of its RSOs as “a profound extension of the LCMS’ mission and ministry,” and expects its RSOs to “respect and not act contrary to the doctrine and practice of the Synod” and to “foster the mission and ministry of the Synod and engage in program activity that is in harmony with the programs of the boards of the Synod;” and
Whereas (6) An organization cannot truthfully and honestly carry out joint mission and ministry with two synods that are not in fellowship with one another, pretending to “walk together” with both; and
Whereas (7) The practices of Time of Grace are examples of the very unionism over which the bond of church fellowship between the WELS and the LCMS was formally severed in 1961; and
Whereas (8) The speaker and chief writer for Time of Grace is Pastor Mark Jeske, who with his congregation, St. Marcus Evangelical Lutheran Church of Milwaukee, Wisconsin, is a member of the WELS; and
Whereas (9) Time of Grace maintains that it is not affiliated with any denomination or part of any denominational structure; and
Whereas (10) Such an arrangement implies that it is possible to be a member of the WELS while leading a religious organization which will confess no denominational ties; and
Whereas (11) Time of Grace has established a presence in most (if not all) of the Twelve Districts of the WELS; and
Whereas (12) Time of Grace has pursued the introduction of its services and ministry into the world mission fields of the WELS; and
Whereas (13) Scripture instructs us to present a clear confession of our doctrine and practice and to affiliate ourselves only with those church bodies whose doctrine and practice conform to the entirety of God’s Word (Romans 16:17; 1 Timothy 4:16); and
Whereas (14) The Southeastern Wisconsin District presidium is charged with oversight of doctrine and practice of the pastors, teachers, congregations and other entities of our fellowship within its district; and
Whereas (15) Time of Grace has not provided to the Southeastern Wisconsin District presidium documentation from the LCMS regarding the non-RSO status of Time of Grace; and
Whereas (16) The Southeastern Wisconsin District presidium, in two years of dealing with Time of Grace, has been unable to convince Time of Grace of the need to withdraw its RSO status or change its unionistic practices; therefore be it

RESOLVED (a) That the Synod in convention recognize Time of Grace’s relationship with the LCMS as unionistic, confessionally unclear, and therefore unscriptural; and be it finally
RESOLVED (b) That the Synod in convention encourage the presidium of the Southeastern Wisconsin District to take immediate measures of loving Christian discipline toward Time of Grace and its leaders, calling on them to terminate their LCMS RSO status and to return to biblical practices and a clear confession regarding their walk together with the Wisconsin Evangelical Lutheran Synod.

Notice Whereas (1) and Whereas (4). It is unfortunate, but this Memorial did not make clear that these two Whereas' directly involved each other. When news of its newly designated status of Recognized Service Organization of the Lutheran Church – Missouri Synod (LCMS) was announced by the LCMS Board for Communication Services (BCS) in January of 2009, the Minutes of the January meeting of the LCMS BCS indicated that Time of Grace Ministry actively sought RSO status from LCMS and that RSO status was granted, contingent upon

1. the presence of an LCMS clergyman,
2. as a voting member of the ToG Board of Directors (a decision making role, not just an "advisory role"), who was
3. approved by LCMS BCS to sit on the ToG Board of Directors (directly tying LCMS to the authority structure of ToG).

The January 2009 Minutes of the LCMS BCS reads as follows:

Request of Time of Grace Ministry for LCMS Recognized Service Organization status

M/S/C to grant Time of Grace Ministry the status of Recognized Service Organization of the Lutheran Church – Missouri Synod contingent upon its inclusion of an ordained clergyman of the LCMS, approved by the BCS, as a voting member of its board of directors.

(Minutes: Board for Communication Services, January 27, 2009 – emphasis mine).

Time of Grace Ministry objected to these conditions, but not in the way one would expect from a Ministry, conducting itself as "Church," led by laymen and served by clergymen of the WELS, having respect for the WELS Doctrine of Fellowship. Instead of saying, "We can't have membership of our Board of Directors controlled by the LCMS," or "We can't partner in Ministry endeavors with those who are not agreed with us in doctrine and practice," they chose, instead to inform the LCMS BCS that they could not have an LCMS clergyman on the ToG Board of Directors, since the Ministry of Time of Grace was intended to be a strictly lay-led endeavor. They already had an LCMS layman on their Board of Directors, so Time of Grace Ministry countered LCMS BCS by requesting that the contingency of LCMS clergyman be lifted, which LCMS BCS granted on the condition that at least one LCMS layman serve on ToG Board of Directors instead. This was carefully explained in the Minutes of the April 2009 meeting of the LCMS BCS, as follows:

2. Time of Grace

The program hosted by Pastor Jeske remains the only Lutheran television program available nationally. RSO status was granted in January by the BCS, contingent upon the ToG board’s including a clergyman of the LCMS. At least one LCMS layman is currently on the board. The organization is adamant about maintaining a lay board and has resisted including any pastors. Given that RSO status is revocable if necessary, the board took the following action:

M/S/C to remove the contingency of LCMS clergy presence on the board for LCMS RSO status for Time of Grace Ministry. [The operative assumption, however, is that the board will continue to have LCMS lay presence.]

(Minutes: Board for Communication Services, April 27-28, 2009 – emphasis mine)

These facts became widely reported and discussed when Time of Grace Ministry replaced Issues, Etc. at KFUO AM. Blogs, like Brothers of John the Steadfast and Ichabod: The Glory has Departed, and other news resource reported KFUO's newest program, along with the fact that Time of Grace Ministry was a Recognized Service Organization of the LCMS, supplying hyperlinks to the LCMS BCS documents detailing the conditions under which Time of Grace Ministry sought and was granted RSO status with the LCMS and, consequently, their evident willingness to allow the influence of the LCMS a permanent seat at the table of their decision-making body.


Is the pot calling the kettle black?
By merely pointing out that "Time of Grace Ministry" has a non-WELS member on its Board of Directors, as if this fact suggests that there may be negative implications with regard to the WELS doctrine of Church Fellowship, Intrepid Lutherans may be accused of "calling the kettle black," as a simplistic pretext for dismissing the significant points at issue. But let's pre-emptively address this likely accusation head-on: Is Intrepid Lutherans "calling the kettle black?" Answer: The question is irrelevant, and a childish attempt to deflect the real issue. The proper and relevant question to ask is this: Is the kettle black, or isn't it?

But still, it may be useful at this point to draw comparisons between "Time of Grace Ministry" and Intrepid Lutherans, Inc., to make clear how vastly different we are and how the negative implications aptly suggested of "Time of Grace Ministry," are vastly more serious than any such implications that may be suggested of Intrepid Lutherans, Inc. – if they could be applied, at all.

Intrepid Lutherans, as an organization, is an association of five men having similar concerns regarding doctrine and practice in WELS, and in broader confessional Lutheranism, who, having exhausted all other means we can conceive of bringing attention to the issues we consider important, have opted to collaborate in an attempt to bring these issues into the realm of public discussion, in hopes of contributing to a wider recognition of what we consider critical issues and that such recognition may, finally, draw the concerned and deserved attention of laymen and clergymen such that the process of resolution to some of these issues might finally begin. By the name we have chosen for ourselves, by the statements contained on our What We Believe page, it is clear that Intrepid Lutherans wants to be known not merely as Christian, and not only as Lutheran, but as Lutherans in unmistakeably full harmony with the doctrine and practice of those who've made their public Confession that of Lutheran Book of Concord of 1580, because it is in full agreement with the Holy Scriptures. In an effort to assist in the solicitation and management of donations, Intrepid Lutherans incorporated in August 2011 as a religious, non-profit, tax-exempt corporation. Intrepid Lutherans has maintained that it is NOT "Church": we do NOT bear the Marks of the Church; we do NOT participate in the work of the Gospel together; we do NOT take upon ourselves the exclusive privilege of the Church to issue Divine Calls to anyone to serve us or serve on our behalf; having no legitimate Divine Call to serve Intrepid Lutherans, we do NOT, in the name of Intrepid Lutherans, bestow upon ourselves the title "Minister". In short, Intrepid Lutherans is NOT Church, it is NOT Ministry, nor are we in any way, shape or form "Ministers" engaged or participating in any kind of "Ministry" on behalf of Intrepid Lutherans. We are on record multiple times openly and forcefully rejecting any such notions, one notable example being the opening paragraphs of our post, The 'Tone' of polemics: Thoughts regarding vigorous public discourse, where we state directly: "We don’t bear the Marks of the Church. We don’t commune one another, neither have we selected from among ourselves a ‘pastor’ or ‘overseer’. Intrepid Lutherans is strictly a Universal Priesthood endeavor – all five of us are equals." If any negative implications regarding Fellowship are to be suggested, the cut-and-dried applications of "Church Fellowship" are completely off the table. Ours is a voluntary individual association – the only "standards" which might apply are those of so-called "Christian Fellowship,"¹ which are very loose, if there are any at all, and would apply to any group of individuals who've gathered to discuss doctrine and practice, whether all in attendance pretend to be in full agreement on every matter they discuss or not.

Time of Grace Ministry, on the other hand, is a much different matter. "Time of Grace Ministry," having offices in Wisconsin, was incorporated in Wisconsin as a foreign agent in 2001, as "Time of Grace Ministry." Its home incorporation state, however, is Virginia, where it was initially incorporated in 2000, again with the name "Time of Grace Ministry." It is clear, "Time of Grace Ministry" wants everyone to immediately know, by putting the term "Ministry" in its name, that it aspires to be "Church," and that, in its corporate endeavors, it intends to take on the function of "Church" in the execution of its "Mission." What Miission? The use of technology driven media to "share the good news of Jesus Christ with as many people as possible" (according to the ToG "Who We Are" page). That is Evangelism. That is the Ministry of the Church, conducted by an organization that enjoys the exclusive privilege of the congregation, of calling a Minister of the Word to be its Evangelist – in this case, WELS pastor Rev. Mark Jeske. That there are non-WELS Lutherans working alongside WELS Lutherans in the Ministry of Time of Grace, means, principally, that they are working together in the Ministry of Evangelism.

Moreover, "Time of Grace Ministry" has no desire to be known as Lutheran at all. This is clear not only from the name it has chosen for itself, which completely omits any reference to any public Confession it may hold, but by it's Statement of Faith as well, which reads:

We believe in the triune God: Father, Son and Holy Spirit. We believe that God has revealed himself to us through his word, the Holy Bible, that the Bible is divinely inspired and without error. We believe that all human beings are terminally sinful and that only through the innocent life and death of Jesus Christ can anyone be saved. We believe we are here on this earth to spread the good news of Jesus Christ to as many people as possible.

In this public Statement of Faith, "Time of Grace Ministry" conspicuously avoids giving any hint that the Christians involved are Lutheran, or that the public Ministry they engage in together makes any confessional subscription whatsoever, whether Lutheran or otherwise. In other words, not only are those who work together in the Evangelism Ministry of "Time of Grace Ministry" of differing Confessions (unionism), they are working together under the banner of a manifestly non-denominational Ministry.

Finally, "Time of Grace Ministry" actively recruits fellow workers in the Ministry of evangelism through the efforts of partner Ministry Grace in Action. The network of Fellow Ministers recruited by "Time of Grace Ministry" through "Grace in Action" are referred to as Time of Grace Ambassadors. It is unknown how many Fellow Workers have partnered with "Time of Grace Ministry" in the work of evangelism, or how many of them are non-WELS Lutherans, but the documentation provided by "Time of Grace Ministry" via "Grace in Action" makes no mention whatsoever of restricting such "Fellow Ministers" to WELS, or even to a Lutheran confession, for that matter.


Attempts to correct "Time of Grace Ministry," over years, are ignored
This situation is not new. While it has only been generally known since "Time of Grace Ministry" came under broader scrutiny by concerned confessional Lutherans following public revelation of its RSO status in 2009, it had been known prior to this. Not only prior to, but especially subsequent to this public revelation, countless concerned WELS Lutherans have contacted Rev. Jeske, his overseers in the praesidium of the Southeastern Wisconsin District, and even "Time of Grace Ministry" itself, to either correct or end this offensive "Ministry." They were ignored. Indeed, regarding Intrepid Lutherans itself, there were TWO primary precipitating situations behind its formation in 2010: (1) the appalling treatment of the layman, Mr. Rick Techlin, by his pastor and congregation, and the incomprehensible support publicly granted them by the praesidium of the Northern Wisconsin District; (2) the continuing existence of "Time of Grace Ministry" as a manifestly non-denominational and unionistic evangelism Ministry conducted by WELS and other Lutherans, and the continuing support of the praesidium of the Southeastern Wisconsin District enjoyed by "Time of Grace Ministry." Both prior and subsequent to our formation, Rev.'s Rydecki, Spencer and Lidtke have been in direct contact with Rev. Jeske, the praesidium of the Southeastern Wisconsin District, and the corporate representatives of "Time of Grace Ministry." All to no avail. Many others have made contact with them as well – indeed, searching the pages of Intrepid Lutherans will reveal several instances where individuals have admitted doing so out of grave concern over the conduct of WELS Lutherans involved with "Time of Grace Ministry," with similar results. Continued inaction resulted in the creation of the Memorial above, which garnered around one hundred signatories. Although some have suggested that Intrepid Lutherans was responsible for this Memorial, in truth, this author has no idea who composed it or who launched solicitation for signatures, having only found out about it some time after it had been published and after many signatories had already signed on. Intrepid Lutherans had nothing to do with it. It was a genuinely deep and broad concern of WELS Lutherans all over Synod.

Swiftly following the publication of this Memorial, supporters of "Time of Grace Ministry" wrote a counter-Memorial, and in the relatively short time they had to gather signatures, were able to demonstrate support in WELS for the evangelism Ministry of "Time of Grace Ministry," support which completely dismissed its non-denominational character and demonstrated unionism. Synod President Rev. Mark Schroeder could have elected to disallow either of these Memorial; instead, he allowed both to be considered by the Synod in Convention. He recognized that the issue of "Time of Grace Ministry" was one which could no longer be ignored, but which must be confronted.


"Time of Grace Ministry," Convention "Gift Packages," and... political influence?
Unbeknownst to many WELS Lutherans, politicking is a vital aspect of Convention preparations, and the 2011 WELS Convention was no exception. Apparently, "Time of Grace Ministry" had gained access to the names and addresses of the Delegates to the 2011 Convention, and mailed "Gift Packages" to each one of them prior to the Convention. While these "Gift Packages" contained nothing which directly addressed the Memorials which concerned them, we thought it odd that (a) they had these addresses to begin with, and (b) someone thought that sending such packages would be a good idea, since most reasonable folks would see this as a rather transparent attempt to garner favor from voting delegates. Our suspicion grew when Intrepid Lutherans tried to get the same address list, in order to send "Gift Packages" of our own, but we were unable to get that information. But still, such was only suspicion. Maybe we just didn't ask the right people.

A week before Synod Convention, however, we understood the real reason for the "Gift Packages": having the address list of all delegates to the Convention meant that they also had access to the addresses of the Delegates of the Floor Committee which would consider the Memorials concerning "Time of Grace Ministry" – Floor Committee #21. A week before the 2011 Convention, each member of this Floor Committee, and only the members of this Floor Committee, were secretively sent a special letter by "Time of Grace Ministry" specifically rebutting the Memorial calling for the termination of their RSO status with the LCMS.² One of the members of Floor Committee #21 was from Rev. Rydecki's Circuit, and being Circuit Pastor, he was informed of this rebuttal the day it was received, Monday July 18, 2011. By Wednesday, July 20, 2011, Rev. Rydecki had composed a rebuttal to the document distributed by "Time of Grace Ministry," and sent it to his Circuit delegate, to the Floor Committee Chairman, to SP Schroeder, and to DP Bucholz. Since, from his perspective, it was an issue limited in scope to his Circuit, he felt that distributing his rebuttal beyond these individuals was not reasonable. Whether his rebuttal was considered by Floor Committee #21 or not, is unknown to us. What we do know, is that not only did Floor Committee #21 have Memorials to consider that were officially and publicly submitted to the Convention for consideration, they had additional non-Convention documents privately submitted to them by interested parties for consideration, documents which materially impacted the Committee's consideration of only one of the publicly submitted Memorials. Since this documentation was submitted to them outside of channels, its submission was neither generally known nor governed by an equitable process, thus depriving other interested parties the opportunity to supply additional documentation of their own. We also know that representatives of "Time of Grace Ministry" arrived at the Convention on Monday, July 25, 2011, with "stacks" of copies of the rebuttal they had sent to Floor Committee #21, and were actively handing them out to Convention delegates. We know that no other organization or interested parties had the opportunity to address the contents of that rebuttal, since it was distributed outside official channels and since, by the time it was discovered, there wasn't time to assemble any kind of organized effort to respond to it and distribute that response. We know (from a private email sent to us by a Convention delegate) that by Thursday of the Convention (July 28, 2011), it was suggested from the Floor of the Convention itself that the rebuttal document distributed at the Convention by "Time of Grace Ministry" be the basis for considering the Memorials which concerned them, rather than just the Memorials themselves. We know that the following day, as the Resolution concerning "Time of Grace Ministry" that was finally offered by Floor Committee #21 was being considered by the Convention, Rev. Rutschow, President of the Southeastern Wisconsin District, publicly offered support for "Time of Grace Ministry," indicating that the SEW District praesidium didn't really have a problem with "Time of Grace Ministry." And we know what the Resolution was that the Synod in Convention finally adopted:

Subject: Time of Grace Ministry
Reference: Unpublished Memorials 2011-06U and 2011-07U
Resolution No. 01

WHEREAS 1) Time of Grace Ministry is serving a valuable purpose in the spreading of the gospel around the world and serving our WELS constituency with doctrinally sound, Bible-based materials, television programs, and Internet resources; and
WHEREAS 2) some in our fellowship are concerned with the relationship between Time of Grace and the Lutheran Church – Missouri Synod (LCMS), possibly resulting in an unclear confession and/or cases of offense within our fellowship; and
WHEREAS 3) the praesidium of the Southeastern Wisconsin District, the constitutionally appointed body tasked with overseeing doctrine and practice in its district, has been working with Time of Grace in order to address the issues causing the controversy and confusion; and
WHEREAS 4) Time of Grace is cooperating with the praesidium of the Southeastern Wisconsin District in order to address these concerns; therefore be it

Resolved, a) that the synod acknowledges, thanks, and encourages Time of Grace to continue in its ministry for the edification of WELS members and the spreading of the pure gospel message to thousands of others; and be it further
Resolved, b) that the synod supports the praesidium of the Southeastern Wisconsin District as it works with Time of Grace (and will report to the Conference of Presidents in October 2011) toward a Godpleasing, scriptural resolution to this matter; and be it finally
Resolved, c) that we praise God the Holy Spirit for the precious unity of faith and brotherly love we enjoy in WELS and pray that through the Word he keep us steadfast in the same.

Those who watched the 2011 Convention live on the internet know exactly what was intended by the parenthetical in Resolved (b), which reads "and will report to the Conference of Presidents in October 2011": the expectation of those who contended for the inclusion of this provision was that the matter would have been resolved by October 2011, and that the praesidium of the Southeastern Wisconsin District would report to the Council of Presidents in October 2011 what that resolution was. The praesidium of the Southeastern Wisconsin District interpreted this provision, after the fact, to the contrary, reading in that parenthetical only that they were required to report to the CoP regarding resolution to the issue with "Time of Grace Ministry." And report they did: "While considerable progress has been made, the matter has not yet been fully resolved, and the Southeastern Wisconsin District presidium will continue its efforts to bring about a resolution" (2011-10-18 edition of Together).


On and on it goes
The authority granted to the Office of Synod President is rather all-encompassing, placing on him the responsibility for the execution of all resolutions and the conduct of all Synod officials according to written standards of WELS doctrine and practice. The Synod constitution reads:

OFFICERS
Section 2.00
President

(a) The president shall officially represent the synod and promote the best interests of the synod. He shall exercise supervision over the official conduct of all officials of the synod, supervise the execution of synodical resolutions, and oversee the total synodical operation, particularly to insure that it is true to its mission and objectives and that it is being conducted within the framework of the synod’s stated standards for doctrine and practice. He shall function in every way as the synod’s pastor and chief executive officer of the synod. He shall be responsible for reporting to synod and district conventions.

Synod President Rev. Mark Schroeder knows this provision well, as this writer knows for a fact that he has been reminded of it on more than one occasion by concerned WELS Lutherans. While dramatic action under this provision, such as removing a District President who is unable or unwilling to fulfill his responsibilities, is technically within the power of the Synod President, such action would also be unprecedented. No action from President Schroeder, of this sort, has been forthcoming. Unable to tolerate an endorsement of "Time of Grace Ministry" by continued RSO status, many concerned Lutherans of the Lutheran Church — Missouri Synod (LCMS) petitioned their leaders for action. LCMS finally acted. At the invitation of LCMS Synod President Rev. Dr. Matthew Harrison, WELS Synod President Rev. Mark Schroeder became involved, being asked by Harrison to attend a meeting with LCMS leadership and the SEW Praesidium in Spring of 2012. SP Schroeder reports from that meeting:

The praesidium of the Southeastern Wisconsin District, along with President Mark Schroeder, met with leaders of the Lutheran Church — Missouri Synod (LCMS) to clarify how the LCMS defines and understands the Recognized Service Organization (RSO) status. The LCMS explained that the published guidelines defining the relationship are intended to be used by the LCMS in evaluating organizations for this status and that the guidelines do not require an organization to change its message or its program to comply. It was this understanding that led Time of Grace and the presidium of the Southeastern Wisconsin district to conclude that the RSO status did not represent a violation or compromise of biblical fellowship principles.

The LCMS officials also reported that they are currently in the process of reviewing the entire RSO program with the intention of developing new requirements and guidelines. From what was said, the new guidelines may include requirements that would make it no longer possible for a WELS organization to have RSO status. Once those requirements have been adopted, Time of Grace has indicated that it will evaluate what is being required and take the appropriate steps. (2012-04-03 edition of Together)

Here we see a shift in the language employed, obscuring the fact that non-WELS members sit on the Board of Directors of "Time of Grace Ministry," and fully function as partners with them in that Ministry. The language employed directs concerned WELS Lutherans to imagine that "the relationship between Time of Grace and the Lutheran Church – Missouri Synod (LCMS)" – as described in WHEREAS (2) of the Resolution adopted by the 2011 Synod in Convention – is limited to the RSO status LCMS granted "Time of Grace Ministry." Quite the contrary, it was news of the RSO status which revealed the unionism which concerns many in WELS. The months dragged on, while concerned WELS Lutherans continued their gape-jawed observation of ongoing inaction, leadership evidently waiting for LCMS to bring the matter to resolution for them. And so, it would seem, they did. Last Autumn, SP Schroeder again reports:

Time of Grace, a media ministry affiliated with WELS, is no longer considered to be a "Recognized Service Organization (RSO)" of the Lutheran Church-Missouri Synod (LCMS). "RSO" is the designation that the LCMS gives to organizations it considers to be consistent with its aims and can be utilized and supported by LCMS members.

The LCMS informed Time of Grace of this change in status because its board of directors does not meet the criteria necessary for Recognized Service Organizations. One of those requirements is that a significant number of RSO board members must be members of Missouri Synod congregations.

Even though it no longer has RSO status, the LCMS still considers Time of Grace to be a useful Gospel-media company that LCMS members and congregations may utilize and support. (2012-10-02 edition of Together, emphasis mine.)

The language here is pure subterfuge, a continuing pattern of de-emphasizing the fact that "Time of Grace Ministry" already enjoys a relationship with LCMS by virtue of its direct Ministry partnership with the LCMS layman on its Board. But that fact seems to have disappeared from public view. As we reported at the head of this post, in January, the notes from the January meeting of the WELS Council of Presidents informs us:

PD.06 Time of Grace board membership

President Rutschow did not have anything new to report on the issue of Time of Grace Ministry and its board membership. The SEW district is continuing to work with TOG to resolve any issues that remain.

Yet, this tidbit of information never made it into SP Schroeder's January report on the meeting of the CoP. WELS Ministerial partnership with LCMS via "Time of Grace Ministry" continues, and SEW Praesidium continues what by all appearances can only be called inaction.


The iniquity of inequity
Dear readers, compare this lethargy to the vigor displayed by WELS' "Holy Order of the Guardians of Blog Fellowship." They sniffed out and cornered poor David Porth like Artemis Hounds, and threatened his career. Why? (1) Rev. Rydecki posted some comments on their Facebook page. (2) Other authors on his blog are non-WELS Lutherans. (3) One of the WELS Lutheran authors wrote an article that was "a little out there." Why is this such a big deal? Luther Academy is a partnership between WELS and non-WELS confessional Lutherans who've been "promoting confessional theology since 1991." They host two conferences a year in cooperation with confessional Lutherans of every stripe. One of those non-WELS confessional Lutherans is a former WELS clergyman, who was suspended from our fellowship. Sound familiar? Yet, there's no problem there.

The continued recommendations to put things off, or to "continue working with '[insert favorite Ministry of the Month here]'," sound very much like the exasperating tolerance of Church and Change through the last decade. Remember the CoP report from January 2009? It read, in part:

5.D.05 C & C and outside speakers

We recommend that our Synod President and District President(s) continue to work with the representatives of Church and Change to come to an understanding of our desire for them to withdraw their invitation to the speaker proposed for their next conference.

In An open letter to WELS laymen in advance of the synod convention that was passed around in June of 2009, an anonymous author singles out this section from the CoP's January 2009 meeting minutes, and expands on it, writing:

The speaker referred to by the CoP, in 5.D.05 above, is Baptist "Church Growth" expert, Ed Stetzer – and this specific issue has been a lightning-rod of controversy in the WELS for almost a year. But this is nothing new for the group Church and Change (C&C) – an external group of WELS laymen, pastors, and theologians who seem to thrive on such controversy. In 2005, they invited the Methodist "Emergent Church" expert, Dr. Leonard Sweet, to instruct them, in order to disseminate his advice directly to WELS congregations through their organization. C&C was asked at that time by Synod to cancel their Conference because of their invitation, but C&C ignored this request. Because of the political positions in Synod occupied by those associated with this organization, C&C seems to have had free reign to "largely ignore them" (a quote from one of the papers I source, below). This year, it seems, they have finally been effectively pressured to "uninvite" the heterodox teacher, Ed Stetzer, but it remains to be seen whether the inclination to invite similar experts has also been reversed. In addition, many of our wealthy members seem to have gravitated to C&C leaders, perhaps because of their celebrity status, perhaps because of the “success” that their meticulously researched marketing plans seem to guarantee. As a result, several individuals have set up large endowment funds to finance the efforts of C&C – perhaps without realizing the theological compromises and dangers of the Church Growth Movement that they are supporting. The fact is, C&C and its constituency have been active doing this sort of thing for decades, exposing laymen to "Church Growth" theology/methodology by sponsoring trips to evangelical Mission events, like the Exponential Conference and the Drive Conference, by holding their own Conferences celebrating heterodox keynote speakers, by encouraging our pastors and professors to attend grossly heterodox institutions (like Fuller in Pasadena, CA) to learn and import these practices into our Synod, by erecting supporting power structures within Synod (the Board for Parish Services, for instance), and by ultimately implementing these – often very expensive – CGM practices in their own congregations and by encouraging others to do the same.

And this was just the tip of the iceberg. Many pastors and laymen went to great effort to expose WELS congregations that had joined Ministries like the Willow Creek Association or Purpose Driven Church. To what end? Some have disaffiliated from these organizations, but not all. St. Mark's DePere is still listed as a member of Willow Creek Association! And the methods, priorities and ministry objectives of the Church Growth Movement are now ubiquitous in the thought patterns of WELS Lutherans, from the leadership on down through the clergy to the laity. The solution to the issue of Church and Change? Do nothing, and wait for the organization to simply peter out on its own – which it did, finally, in 2011 – leaving nearly a generation of devastation behind them, and a generation of clean-up ahead of us, if it is even possible to do. The solution to the Church Growth Movement, to the importation of heterodox theology through their sectarian practices and their Arminian study materials? Do nothing, just "wait for the fad to go out of style". Only it didn't. Among the most critical issues facing WELS Lutherans today is that of the Word of God itself. Many leaders have convinced themselves that the egalitarian NIV 2011 is the only suitable Bible for today's layman. A non-Bible as much as the Living Bible, it masquerades as the authoritative and genuine Word of God, just like the evangelism methods of CGM masquerade as the Holy Spirit's work through the Means of Grace, just like the Emergent Church Movement masquerades as the True Visible Church on Earth. That's masquerades – who can tell the difference? Not many anymore.

But compare the "do-nothing-and-let-the-controversy-die-on-its-own" approach, enjoyed by Church Growth advocates since the 1970's, enjoyed by the egalitarians from St. James Ev. Lutheran Church and elsewhere through the decade of the '80s, to the "hunt-them-down-and-silence-them" approach taken with regard to those who've signed on to Intrepid Lutherans as an expression of joint concern over the issues which threaten us. No doubt, readers have noticed the dwindling count of names. Many had to be "helped" into making that decision,³ and in many ways, it's difficult to be critical of them for eventually making it.

Compare the lethargy in dealing with apparently preferred aberrations, like the egalitarianism of St. James, the CGM of Church and Change, the unionism and manifest non-denominationalism of "Time of Grace Ministry,"⁴ to the uncompromising vigor employed in dealing with Rick Techlin (terminated without the discussion he requested), in dealing with Joe Krohn (terminated without the discussion that he requested), in dealing with Rev. Rydecki (terminated without the genuine discussion of the issues that he requested). Is it not evident that those leadership figures responsible for these terminations are cut from the same cloth? Have the same priorities and objectives?

For how long can the inequity be endured?

---

Endnotes:

1. And we can thank the Rev. Mark Braun (WELS, WLC) for his recent works on Fellowship in the WELS, in which he enlightens us with the fact that there is, indeed, a significant difference between "Church" and "Christian Fellowship" and between the relative "standards" governing them. Two sources to start with include the following. He also wrote a series of articles in WLQ (2004?), but this author had borrowed the copies he read from, and no longer has access to them to provide a citation.
   
   Braun, M. (2001). A Tale of Two Synods: Lessons from the Dissolution of the Synodical Conference. Charis: A Journal of Faculty Scholarship 1(1)
   
   Braun, M. (2003). A Tale of Two Synods: Events that Led to the Split between Wisconsin and Missouri. Milwaukee: Northwestern Publishing House.
   
   
2. If one reads ToG's Rebuttal document carefully, one will note
   
   1. "Time of Grace Ministry" does not view the non-WELS status of its Board Member as legitimate, even though he makes a public heterodox confession through his membership in the LCMS
   2. "Time of Grace Ministry," in fact, defends itself as a non-denominational Ministry.
   
   
3. "Helped" may seem to be merely suggestive. In point of fact, the emails we've received from former subscribers have specified, yes, several have been singled out and pressured to request removal of their names.