Sermons and Papers

LCMS Confusion Confessing the Gospel
Luther's Confession of the Creeds.

By Rev. Jack Cascione

Phone 810-294-0640
Redeemer Evangelical Lutheran Church, LCMS
30003 Jefferson Ave., St.
Clair Shores, Michigan 48082

The LCMS reports among 11 pages of proposed resolutions for adoption before the 1998 Convention a synopsis of the following resolution: "*urge congregations not to substitute "informal statements of faith" for regular use of the three historic Christian creeds in public worship."

The LCMS Constitution, according to Article VI.1, states that conditions for membership in the Synod include unwavering subscription to the doctrinal position of the Synod in Article II. This includes agreement with the Scripture and the Lutheran Confessions.

The Church Growth Movement and leadership training are having such a corrosive effect on the confession of the Gospel in LCMS congregations that many pastors now write their own creeds and have their congregations confess them. Yet, the ordination vows of all LCMS pastors bind them not to make or receive a new confession, according to Concordia Triglotta pages 21, 23, 535, 849, 851.

The question for the Lutheran Church Missouri Synod is: what did Luther say about the importance of the Creeds in view of all the Lutheran pastors and congregations who are now inventing and confessing their own creeds? This writer has a file folder filled with service bulletins from LCMS congregations which contain invented confessions under the heading "Creed".

The following quotations from Luther's Works on the Creeds are divided in six categories. Each category is followed by a brief commentary by this writer. A concluding statement appears in part 7.

1. Luther demands that nothing new be added and that we not change the words or meaning of the Creeds.

2. Luther equates the Creeds with the Gospel as the basis for salvation.

3. Luther equates the Creeds with the most important message and teaching of the Church.

4. Luther equates the Creeds as the basis of evangelism and conversion.

5. Luther equates the Creeds as the basis of all prayer in the church.

6. Luther equates the Creeds with the power of God to identify and preserve the true Church.

7. Concluding comments by this author.

1. Luther demands that nothing new be added and that we not change the words or meaning of the Creeds.

"The pope must not invade the Creed and the Christian faith. I would rather lose life and limb than relinquish that." LW 22:481

"For one's faith cannot be better than that which is found expressed in the Creed. But those who would toy with these words and miss the point of the article of faith fare badly." LW 23:102

"Therefore we remain loyal to this doctrine of Christ as Scripture teaches it. He is called and described as both true God and man. They themselves must read, sing, and preach Scripture in witness to the truth and in refutation of themselves. If others will not believe this and willfully make blasphemous statements against it, we will let them go their way with their god, the devil; but despite them we will believe this and adhere to the test which they themselves cannot deny. We will retain this text unaltered and unadulterated, together with our Creed, in which we confess: "I believe in Jesus Christ...." We let all the words mean what they say. They were not given to be double talk but to supply our faith with a clear and sure basis and confirmation...." LW 24:96

"But we have not introduced a new message; we have simply restored this same old, confirmed doctrine of the apostles. Nor have we introduced into Christianity a new Baptism, Sacrament, Lord's Prayer, Creed, or any innovation at all; we merely contend for and hold to the old truth bequeathed to us by Christ and His apostles." LW 24:368

"Go therefore and make disciples of all nations . . . teaching them to observe all that I have commanded you...." He does not say, "Teach them to change and cancel what I have commanded." ...Truly, these and similar passages allow the church no power to change or cancel Christ's words, but on the contrary, they subject her to Christ's words, and command her to keep them and do them, as an earnest command of God involving punishment for those who do not keep it. How much more severely he will punish these who, in addition, cancel and change his words!

"And if, God forbid, the Christian Church had the power to change and cancel God's word, then we would not have one single certain word of God left. For this is clear: if she can change one of God's words, she can change all the others as well, even the one by which she is founded and confirmed as a Christian Church. No cause or distinction remains here as to why she may change one and not the other, because she has power over them all. Thus she could change and cancel the Ten Commandments, the Lord's Prayer, the Creed, and even herself. So that she would not have to be devil's whore any longer." LW 34:74

"Fifth, nobody can deny that we, like it [the ancient church] do indeed hold, believe, sing, and confess the Apostles' Creed, the ancient creed of the ancient church, and neither make nor add anything new to it." LW 41:196

" Whoever maintains such a distinction between the office and the person, he can also properly distinguish between false preachers and true preachers, party-spirits and teachers of the truth. And such a discernment must remain with you. You must be certain of this--when your pastor and teacher remains in his office and when he steps out of it--so that you may know whether you should be obedient to him or whether you should avoid him. For such evidences you have the ten commandments, the article of the Christian faith, baptism, the sacrament, the keys. Now if he preaches the ten commandments, the creed, of baptism, of the sacrament and conducts his office according to the word of Christ then he walks in his office and observes the arrangement of the Holy Spirit and you are duty bound to be obedient to him. But if he preaches the command of men, makes up his own creed, brings new teaching, conducts his own order with baptism, administers the keys outside and against the' arrangement of the Holy Spirit, then say: "That is not the office of the pastor, but the person of 'Peter and his own whim, therefore I am not here duty bound to be obedient, but I should much rather flee and avoid you." (Weimar Edition, Volume 28, pp. 466-479, paragraph 14)

Author's Commentary: In reference to the Creed, Luther uses phrasing such as keeping the Creeds unaltered and unadulterated; not relinquishing the text; not toying with the text; and not changing the Creeds. For Luther, changing one's confession in the Creed was the same as changing one's faith and giving up the Gospel. We must remember that the Creeds predate the Lutheran Confessions. It was the goal of Luther and the writers of the Book of Concord in 1580 to lead the churches back to the pure fountains of the Scripture and the Creeds. (See Triglotta 21, 23, 535, 849, 851 and numerous citations in the Augsburg Confession and the Apology.) The Creeds were the unchanging confession of the Church. In Volume 28 of the Weimar Edition Luther tells us not to listen to the pastor who writes his own creed.

2. Luther equates the Creeds with the Gospel as the basis for salvation.

"The other saintliness is a saintliness of works. It is love, which does what is pleasing. Here not only God speaks, but I strive to follow God when He speaks. But because weakness clings to us, this righteousness is not pure. But the Lord's Prayer reigns, and it is necessary to pray: "Hallowed be Thy name". This pertains to our saintliness and the saintliness of works, which is formal and pertains to the saintliness of the Decalogue and the Lord's Prayer. But the first saintliness must be referred to the Symbol, the Creed; for I do not take hold of the promise of the word through the Ten Commandments. Nor do I do so through the Lord's Prayer. But with them I grasp my love and my works. Through faith, however, I take hold of the Word, that is purity itself." LW 5:214

On John 6:37 - "Christ is not referring to righteousness by works-such works as might have been performed before the advent of faith--but to the chief righteousness: of knowing Christ and believing in Him, as the words in the Creed set forth. Whoever accepts this article of faith has been brought to the Son by the Father." LW 23:58

"This is fundamental, that a man reject all other means, that he get [God's Word in the Creed as learned by children], that he cast everything else overboard and say: "this does not save me; it must all be discarded." LW 23:411

"Just pay attention to My Word; for everything depends on whether My Word remains in you, that is, whether you believe and confess the article taught in the children's Creed: `I believe in Jesus Christ, our Lord, who was crucified for me, who died, rose again, and is seated at the right hand of the Father,' and whatever pertains to it. If you remain faithful to this and are ready to stake all on it, to forsake all rather than accept a different doctrine or works, if you thus remain in the Word, then I remain in you and you in Me." LW 24:238

"There are two types of life and work. The one is my life and work which must be carried out in accordance with the Ten Commandments; the other is that of Christ my Lord, which is recorded in my Creed. My salvation and happiness and all consolation for my conscience depend on the latter." LW 24:296

Luther's Works Volume 37:
but consistent with Scripture and the Creed (page 69)
as our Creed and the Gospels say, (page 82)
the whole world confess in the Creed ( page 98)
as our Creed confesses (page 115)
since other passage of Scripture and the Creed (page 170)
not consonant with Scripture and the Creed ( page 171)
Here now you have the Scriptures and the Creed (page 178)
but they call it Scripture and the Creed (page 184 )
neither Scripture nor the Creed permits (page 185)
be contrary to Scripture and the Creed (page 185)
Scripture and the Creed for Christ's Body (page 185)
contrary to the Creed and to Scripture (page 185)
contrary to the Scripture or the Creed (page 186)
contrary to the Scripture or the Creed (page 186)
contrary to the Scripture or the Creed (page 186)
they have Scripture or the Creed (page 186)
not contrary to the Scripture or the Creed (page 186)
not contrary to the Scripture or the Creed (page 186)
not contrary to the Scripture or the Creed (page 186)
contrary to the Scripture or the Creed (page 186)
contrary to the Scripture or the Creed (page 186)
contrary to the Creed (page 186)
and not contrary to the Creed (page 186)
contrary to the Creed (page 190)

"The Creed and the Ten Commandments are also God's word and belong to the holy possession, whereby the Holy Spirit sanctifies the holy people of Christ." LW 41:164

Author's Commentary: Luther would speak about the Gospel in the narrow sense and the Creed interchangeably. On other occasions he would enumerate both the Creed and Gospel in lists such as Decalogue, Gospel, and Creed. In this context he often meant the Gospel read from the lectern or preached from the pulpit and, then, the Gospel confessed by the congregation in the Creed. I could not begin to record all the occasions on which Luther equated the Gospel with the Creed, and vice versa. There were so many instances, I thought I would just quote this rather remarkable list found in Volume 37 above. In Volume 5:214 Luther refers to the Creed as the cause of the first saintliness, that is the regeneration of the sinner. In Volume 23:58 Luther speaks about acceptance of the Creed as the acceptance of Christ.

In Volume 24:238, Luther says that everything in our salvation depends on our faith in the Creed; not just a part, but the entire Creed. Here is where many in the LCMS part company with Luther. They have reduced the Gospel to justification by faith alone and no longer view the virgin birth, ascension, belief in the Holy Christian Church, etc., as part of the Gospel necessary for salvation.

3. Luther equates the Creed with the most important message and teaching of the Church.

"For I have enough and more than enough revelations when I know what is to be believed, and what is to be hoped for, and what consideration is to be paid to others, and in what way one should pass this life in a godly and honest manner. And this, in accordance with my slender gifts, I communicate to others so that they may also know and understand the Decalogue, the Creed, and the Lord's Prayer, etc." LW 6:229-230

"For I can see every day that there are very few preachers at this time who properly understand the Our Father, the Creed, and the Ten Commandments and are able to teach these to the poor people" LW 20:156

Author's Commentary: The list of admonitions and charges to teach the Creed to the people and preach on the Creed in Luther's Works are endless. (See "What Luther Says" by CPH) Above are just two statements where Luther insists that teaching the Creed to the people is the pastor's most important work.

4. Luther equates the Creed as the basis of evangelism and conversion.

"But you will say: `I cannot believe.' Thus many are troubled by this trial, and I recall that at Torgau a little woman came to me and complained with tears in her eyes that she could not believe. Then, when I recited the Articles of the Creed in order and asked about each one whether she was convinced that these things were true and had happened in this manner or not, she answered: `I certainly think that they are true, but I cannot believe.' This was a satanic illusion. Consequently, I kept saying: "if you think that all these things are true, there is no reason why you should complain about your unbelief; for if you do not doubt that the Son of God died for you, you surely believe, because to believe is nothing else than to regard these facts as the sure and unquestionable truth." LW 5:46

Author's Commentary: For all of the occasions this writer has heard that the Lutheran Confessions and the Small Catechism lack a confession on evangelism, the above citation sets the record straight. The only seed that grows on plants is also the only seed that grows new plants. Similarly, For Luther, the only Gospel is an evangelistic Gospel. It serves no other purpose. The Gospel as stated in the Creed evangelizes the world.

5. Luther equates the Creed as the basis of all prayer in the church.

"In fact, you will never pray successfully in private unless you have preached to yourself either the Creed or some other passage of Scripture that draws your attention to the goodness of God as the One who has not only commanded you to pray but has also added the promise that He will hear you." LW 2:333

Author's Commentary: I included this example to show that, for Luther, belief in the Gospel is necessary for prayer. How else would the one praying know who they were praying to. Hence, confession of the Creed will also suffice as the basis for prayer.

6. Luther equates the Creed with the power of God to identify and preserve the true Church.

"Also the words of the Decalogue, the Creed, and the Lord's Prayer, as well as Baptism and one kind in the Sacrament have survived under the pope's devilish regime." LW 22:102

"He may answer: `The Holy Spirit, of course, never forsakes the church; hence whatever she decrees is true.' Not by any means! This does not follow at all! But come with me to the proper touchstone; let us apply a reliable yardstick. Let us see whether they are in harmony with the Lord's Prayer and the articles of the Christian Creed, and whether they believe and teach the forgiveness of sins." LW 22:265

"There are some saints, but these still have many shortcomings. I say: I remain wherever the church remains, and I believe what the church believes. That is, with the church I believe the articles of the Christian Creed." LW 22:270

"That is our Creed, and that is what we must believe. Let him who believes it thank God for it and pray that He may preserve him in this faith." LW 22:329

"The only God and the only Son of God I recognize is the one of the Christian Creed: `I believe in Jesus Christ, etc....'" LW 23:102

"Who, then, would fear and lose heart, when it is certain that they can find no other fault in us than that we believe and teach what our children pray in their Creed, namely, this chief doctrine of salvation through Christ?" LW 24:120

"...although they themselves must confess in the Creed: `I believe in a holy Christian Church, the communion or congregations of saints.' And yet they can and dare not say this in praise of a single living person. But if our confession of faith in `a holy church,' is to be true, then we must not doubt that we are holy, just as you must not doubt that you are baptized and that Christ shed His blood for you. If you believe this, then you must also confess that you are holy. For it is the Holy Spirit who gives you Christ and His holiness and who works faith in you." LW 24:171-172

"Yet the proclamation of this text-together with Baptism, the Sacrament of Christ, and the articles of the Creed remained even in the papacy, although many errors and devious paths have been introduced alongside it." LW 24:309

"Outwardly they [the true church] may be scattered here and there, but they meet in the words of the Creed: `I believe in God the Father...'" LW 24:310

"For even under Antichrist, Christ has forcibly preserved Baptism, the simple text of the Gospel in the pulpit, the Lord's Prayer, and the Creed; whereby he preserved many of his Christians, and hence also his Christendom, and said nothing about it to these devil's teachers." LW 35:201

"For there must always be saints on earth, and when those died, other saints must live, from the beginning to the end of the world; otherwise, the article would be false, `I believe in the holy Christian church, the communion of saints,' and Christ would have to be lying when he says, "I am with you always, to the close of the age." There must I say always be living saints on earth--they are wherever they can be- otherwise, Christ's kingdom would come to an end, and there would be no one to pray the Lord's Prayer, confess the Creed, be baptized, take the sacrament, be absolved, etc." LW 41:107

"Where you see and hear the Lord's Prayer prayed and taught; or psalms or other spiritual songs sung in accordance with the word of God and the truth faith; also the Creed, the Ten Commandments, and the catechism used in public, you may rest assured that a holy Christian people of God are present." LW 41:164

Author's Commentary: Article VII of the Augsburg Confession tells what the marks of the true church are. If the Creed is our symbol of the Gospel, then the Creed must also be a mark of the true church. The same people who selected our books of the Bible out of many hundreds of pretenders to the Word of God also wrote a statement of what they thought is necessary for eternal life. It is called the Nicene Creed.

In Vol. 24:310 Luther clearly locates the identification of the true church where the Creed is confessed. The Creed is the symbol of the Gospel and at the same time contains all the doctrines of the Gospel necessary for salvation. Hence, in Vol. 41:107 Luther concludes that the Creed must be confessed until the end of time because the Church will exist till the end of time and it can't be the Church unless it confesses the Creed.

7. Concluding Comments: According to Luther, the Missouri Synod cannot be the Church of Christ if it invents new creeds from one congregation to another. The question is: who has the problem confessing the Gospel, Luther or the LCMS? The desire to gain new insights and/or relieve boredom with invented creeds is nothing more than the devil's temptation to Eve. Among the more than 100 resolutions for consideration at the 1998 Convention the delegates will deliberate on constitutional structure, interdenominational relations, issues of close communion, fellowship, human relations, missions, finance, and, Oh yes, a resolution which states, "*urge congregations not to substitute `informal statements of faith' for regular use of the three historic Christian creeds in public worship." It just so happens that this little resolution, that may or may not make it to the Convention floor, concerns the very reason why the Synod exists. It just so happens that this little resolution is about the confirmation vows that most of the laity made, swearing to die rather than give up the confession of the Evangelical Lutheran Church after confessing the Apostles' Creed. It just so happens that this little resolution is the basis for doctrinal fellowship at the Communion rails of the LCMS.

While the LCMS looks aghast at the ELCA's agreement with the Reformed on the Lord's Supper and with the Catholic Church on justification in 1997, has the LCMS thought that, just perhaps, the ELCA might be equally horrified that Missouri, for the first time in its history, is voting to "urge" congregations to agree with its public confession of the Gospel. Yet, Missouri is so certain of its own uncertainty in an almost mundane perfunctory order of business it now urges its congregations to agree with what Article II and Article VI claim are the very basis of its salvation, the Synod's existence, membership, and fellowship. The perception of many is so blinded to the reality of what is happening that they no longer equate the act of confessing the words about their faith with their real faith. They meant what they confessed when they confessed it but don't hold them to it after they confessed it.

Evidently the proposed resolution threatening to expel congregations from the Synod who hold dual membership and other disciplinary issues require more direct action than "urging" voluntary agreement to the Synod's public definition and confession of the Gospel. Hopefully, "urging" will restrain the number of congregations confessing Mormon and Pentecostal friendly creeds while the Conventions addresses the more serious issues more forcefully.

If the Synod can only "urge" agreement with the Creeds, why doesn't it follow the same practice in all its resolutions? The headlines in heaven may read, "Synod betrays Martyrs : Urges Voluntary Agreement with Gospel within its Own Membership." At least "urging" is consistent with the congregation's separation of faith and practice when confessing creeds. Floor Committee 3 Chairman will urge the Convention to mean what they confess about the Gospel and to all confess the same thing. Then the other Floor Committee Chairman will say "you congregations with dual membership are out of here." Then another Floor Committee Chairman will say "District President's who participate in joint worship are fired." Why isn't "just loving Jesus" enough in every instance? All LCMS Convention resolutions should just "urge" everything we do in the LCMS, just like we confess the Gospel. Let's be consistent.

This writer thanks God that the Synod may now finally bring its own public confession of faith in the Gospel to a vote, even though this effort is perceived as a bone thrown to the Synod's extremist right wing. Let's be honest. Let the world see what we believe and how we believe it. Let the world see that the church of the "Lutheran Hour" regards public confession of invented creeds as a matter of congregational and personal choice. Everything is now adiaphora, including the Synod's confession of the Gospel in the creeds.

A Wisconsin Synod pastor who heard me speak at Freedom Hill Center in Detroit on "Reclaiming the Gospel in the LCMS" was kind enough to send me a letter. I called and we spoke for more than half an hour. In his letter he wrote, "I am probably most confused because you do not define the Gospel." I explained that I was talking about the Creeds and they are my definition and confession of the Gospel. He felt this was poor practice on my part and the Creeds are not the Gospel. He did not believe that confession of the Creeds was the same as confessing the Gospel.

I explained that the confession of the entire Creed is necessary for an adult baptism. He responded that WELS believes in the Bible and that a belief in John 3:16 is sufficient to baptize an adult. Obviously, we both use the Trinitarian formula. I countered that belief in the virgin birth, ascension, the holy Christian Church, etc., were also necessary for adult baptism. Each pastor can't make up his own definition for who is a Christian. The virgin birth, ascension and Holy Christian Church are part of the Gospel. He disagreed. I again tried to explain that a church cannot confess the Bible as its own statement of faith. The Bible is God's statement. Like Christ asked Peter, every church body must answer what we believe about Christ. We must confess the unity of our faith in our words as one church. Again he disagreed.

When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some [say that thou art] John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. Mat 16:13-16.

"Furthermore, Christ does not ask what the people think, but what they themselves, his disciples, think of him, and says, `Who do you say that I am?' Matt. 16:13ff (Notice here that he asks all of them together, 'Who do you say that I am?') Then Simon Peter said, `You are the Christ, the Son of the living God.' Peter gave this answer on behalf of all the apostles, for when a crowd is asked something, they cannot all reply at once; rather, one must speak for the sake of all...." LW 41:312

After our cordial conversation, I wondered how much of the Wisconsin Synod is positioning itself with the right wing of the Baptist Church. His reasoning was so close to many of the pastors I speak with, particularly the views of the Michigan 102. Biblicism and fundamentalism are leading much of American Lutheranism to a Reformed view of doctrine and the church. Personal testimony and faith are often preferred over confessing and conforming to historic, traditional, rigid, and public, doctrinal formulations, such as the Creeds.

I checked "The Shepherd Under Christ" by Schuetze, published by Northwestern, to learn about WELS pastoral practice in baptism, liturgy, and confirmation. The word "Creed" or the words "confession of the Creed" did not appear. On page 122 Schuetze writes "And to use the oath made in confirmation at a later time as a reason for remaining with the church, pointing to the seriousness of breaking an oath, will lead to legalistic practice." This contestant answers Alex Trebek, "What is the law?" Walther used to teach that a pastor should not even take a call to a church that confesses anything but the Creeds.

The WELS pastor in his letter wrote, "The LCMS has many legacies from Walther, most good, some misapplied. For example. . . . Walther cited orthodox Lutheran dogmaticians almost to excess." At the moment, it appears the WELS and LCMS are coming closer together than many realize. The unifying principle is Reformed theology and the Church Growth Movement. I also attended a WELS baptismal service that used their new hymnal. The Creed was not published in the Baptismal Service and was not confessed at the Baptism. I witnessed the same practice in an LCMS, Michigan District Church Growth congregation.

When the delegates meet they will all say they agree with and believe the Gospel. But, how many different definitions and confessions of the Gospel do they all hold? Actually, they may only be agreeing to use the word "Gospel" as a kind of shorthand for referring to their own individual opinions of the Gospel. At the Saturday evening Communion Service there will be a mass confession of the Nicene Creed. At that point the service should be stopped and a survey should be taken of how many other creeds they all confessed within the past year. There really is no fellowship of a unified confession of the Gospel at the Convention. They will then vote on making Orv Mueller the goat for breaking the rules on fellowship as if confession of invented creeds is not as important as the visible association in joint worship

The world doesn't understand that when Missouri confesses a Creed it is more a matter of habit for many than an act of unwavering faith in specific doctrinal content. Many in Missouri feel no allegiance to the Creed being confessed and would just as easily confess any number of creeds. Most of the COP haven't met an invented Creed in a worship service they would not confess. The Michigan District President, William Hoesman believes confessing invented creeds is good pastoral practice. He told this writer he has confessed creeds written by other pastors that bring tears to his eyes.

The Mormons I spoke with were quite amazed at this practice in Missouri. They were seeking fellowship with an LCMS Bi-Circuit in Michigan because the invented creed the pastors confessed in a Communion Service left out the two natures of Christ. The Mormons thought that the pastors actually meant what they were confessing.

After 150 years at the turn of the Millennium, the best Missouri can do is "urge" the congregations and pastors to use three Creeds, the ones they once promised to die for rather than change.

In Galatians 2:11-14 Paul does a lot more than "urge" Peter and the others who were confused about the correct definition of the Gospel. He confronts them right to their face. Peter wanted to include Jewish law, including circumcision, as part of the Gospel.

But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before [them] all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? Gal 2:11-14

Our fellowship at the Communion rail is based on our unified confession of three and only three Creeds.

Whenever we confess the Creeds and receive the Lord's Supper we are saying we all have the same Gospel and all agree that this is the only way to salvation. Other wise we will have the Communion chaos Paul says they had in Corinth and we will be a divided church. 1Co 11:18 For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.. 1Co 11:19 For there must be also heresies among you, that they which are approved may be made manifest among you.

Redeemer Lutheran Church has known the Gospel since it was founded in 1921. The congregation is not dependent on the pastor to tell them what the Gospel is and what they believe. They knew that before the pastor arrived and God willing they will know it after the current pastor has died or retired.

The current pastor at Redeemer is supposed to keep reinforcing, maintaining, administrating, proclaiming, teaching, defending, and focusing the faith of the entire congregation on what it has always believed and confessed. There is no fourth creed. When it says Lutheran on the front door there should be no question about the content taught inside the church. To be a Lutheran is nothing more than confessing and believing what the early church believed and confessed. The Bible is God's word and the Creeds are the Christian Church's confession of what we believe about the Bible as the way to eternal life. There is nothing to change, add, or delete, so help us God. God save Redeemer Lutheran Church from the Michigan District Office and the Board of Directors who are still trying to discover what they believe and confess about Christ.

We pray that we may continue peacefully in our individual walks of life as God gives us the opportunity, certain of our salvation in Christ.

The revelation of the Trinity is intended for our eternal salvation.

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