Five Deficiencies in the Book of Concord

This is the 16th in a series on why some LCMS pastors have converted to Eastern Orthodoxy.

So far, I have highlighted the public testimonies of:

1. Thomas L. Palke
2. Ezekiel
3. Benjamin Harju

The next several posts will look at the public testimony of Fr. John Fenton, another pastor in the LCMS who converted to Eastern Orthodoxy.

Fr. Fenton discusses five deficiencies in the Book of Concord. He also identifies four correct teachings in the Book of Concord that are “denied in practice” by almost all Lutherans today.

Fr. Fenton states:

“However, I am convinced that the Book of Concord contains defective or deficient doctrines not in accord with the faith of the apostles. In simple terms, these deficiencies include the acceptance of an amended Nicene Creed, the notion that Jesus died to appease His Father’s wrath, a man-centered understanding of the church, the denial of prayers to the saints, and the idea that the liturgy is a man-made product.

In addition, there are correct Scriptural teachings in the Book of Concord that are denied in practice by nearly all Lutherans today. These include the teachings that the saints do intercede for us, the affirmation of the perpetual virginity of Mary, the proper respect due the elements in the Lord’s Supper, and the scriptural mandate that only ordained men should celebrate Mass and give the Sacraments. Because of these deficiencies and errors, I can no longer confess and teach from the Book of Concord. Therefore, I cannot be the pastor of any Lutheran congregation.”

You can't read your way into Orthodoxy

This is the 15th in a series on why some LCMS pastors have converted to Eastern Orthodoxy. So far, I have highlighted the public testimonies of:

1. Thomas L. Palke
2. Ezekiel
3. Benjamin Harju

The next several posts will look at the public testimony of Fr. John Fenton, another pastor in the LCMS who converted to Eastern Orthodoxy.

Fr. Fenton has more excellent advice for members of the LCMS exploring Eastern Orthodoxy. He states:

You see, there is this temptation to believe that one can read his way into (or out of) Orthodoxy. …And reading yourself into Orthodoxy is forcing the Church to be an academic endeavor when, in fact, she is body of Christ animated by the Holy Spirit in the lives of the saints and faithful.

If one pursues the course of reading one's way into the Church, then one may end up very knowledgeable about Orthodox teachings, but not yet understanding the Church or her life; and so not yet Orthodox. It's rather like reading one's way into a family or believing that taking a class in "being a good sister or faithful husband" will actually achieve that end.

Let me suggest, then, that the better way is to understand the purpose of books and teaching as these relate to the Christian faith and life. Books, catechesis and instruction exist not to impart a body of knowledge so that one might become convinced or perusaded about the correctness of a belief. Rather, books, catechesis and instruction are provided to help explain what one has already experienced in the body of Christ. The liturgy is, most chiefly and commonly, this experience of the Church. So books, catechesis and instruction in the faith exist to explain the what, the how and the why of the catholic and godly living that is the liturgy. Or, put more simply, one ought to attend regularly an Orthodox worship service (Byzantine or Western rite) and allow various Orthodox books (like those by the good Bishop) to explain why the Church worships as she does.

If you become Orthodox, do so because you want to be Orthodox.

This is the 14th in a series on why some LCMS pastors have converted to Eastern Orthodoxy. So far, I have highlighted the public testimonies of:

1. Thomas L. Palke

2. Ezekiel

3. Benjamin Harju

The next several posts will look at the public testimony of Fr. John Fenton, another pastor in the LCMS who converted to Eastern Orthodoxy.

Fr. Fenton offers great advice to members of the LCMS who are exploring Eastern Orthodoxy. He states:

During a break while walking on campus, I happened to cross paths with Bishop Kallistos Ware as he was arriving. I knew he was coming, figured out quickly it was him, and followed the two or
three people ahead of me in greeting him. No doubt, he noticed my awkwardness in the protocol of asking a blessing, and so engaged me in a brief conversation. I told him I was Lutheran, and was considering Orthodoxy.

He told me not to become Orthodox if I was upset with what’s happening in the Lutheran Church because the Orthodox Church won’t fix those problems. He told me not to reject Lutheranism, but to thank God for the good it brought me. And then he said, “If you become Orthodox, do so because you want to be Orthodox.” That was essentially the same message I heard from the few professors I spoke with (Fr Thomas Hopko and Fr Paul Tarazi among them) and from the several priests, deacons, seminary students and laymen that I met. I also heard, both explicitly and implicitly, that the Orthodox Church was not nirvana.

A summary of reasons for leaving the LCMS

This is the 13th in a series on why some LCMS pastors have converted to Eastern Orthodoxy. The series has highlighted the public testimonies of:

1. Thomas L. Palke

2. Ezekiel

3. Benjamin Harju

All three of these former LCMS pastors became convinced that the Orthodox Church is the One, Holy, Catholic and Apostolic Church.

The additional issues that led to conversion are summarized below:

Thomas Palke:

• The identity problem in Lutheranism.
• The church growth movement in Lutheranism.
• The lack of unity in the LCMS.
• Liturgical chaos in the LCMS.
• Crisis in the ministry of the LCMS.
• Lack of discipline in the LCMS.
• Serious problems with Lutheran doctrine of Sola Scriptura.
• The Filioque issue.
• Infant Communion.
• Biblical interpretation issues.
• Spirituality issues.
• The doctrine of Salvation.
• The Saints.
• The issue of “What is the Church and where is it located?”
  

Ezekiel:

• Lutheran Confessions given lip service.
• Confession and Absolution are not required in the LCMS.
• LCMS abandonment of the historic Liturgy.
• Lack of focus on the visible Church.
• There should not be a Lutheran Church.
• Abandonment of the historic Office of the Holy Ministry.
• LCMS Pastors simply hired and fired by a ruling congregation.
• Lack of honor given to the Theotokos in the LCMS.
• No Bishops in the LCMS..
• The LCMS is not the one, holy, catholic and apostolic church.
  

Benjamin Harju:

• The Children issue.
• Multiple “worship styles” in the LCMS.
• The LCMS is really not a “synod” (by the definition of the term).
• The state of affairs of American Lutheranism in general.