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adf417
Guest
Does your church, or someone in your church, write letters of corrections to other churches as Paul did?
Peace!!!
Peace!!!
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pianistclare
Guest
No. We stay in our lane.
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tawny
Guest
By no means; it is not our place to do so.
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lilypadrees
Guest
adf417
Does your church, or someone in your church, write letters of corrections to other churches as Paul did?
Peace!!!
Not that I know of.
Does yours?
Does your church, or someone in your church, write letters of corrections to other churches as Paul did?
Peace!!!
Not that I know of.
Does yours?
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Maximilian75
Guest
The one analogy I can think of is the dubia recently sent by the 4 cardinals to Pope Francis, the implications or legitimacy thereof are matters for another thread
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TheLittleLady
Guest
Remember, these were Pastoral Letters. I am sure your Bishop has written some.
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steido01
Guest
Pastoral letters? Certainly. Pastors in the LCMS regularly send letters to parishioners. It’s the monthly newsletter! 
Letters can often be sent to members for other events too-- at the birth of a child to arrange baptism, official notices of excommunication, etc. However, a personal pastoral visit is usually the preferred practice. It’s more personal.
On a national level, the LCMS Commission on Theology and Church Relations releases statements to help guide member congregations.
If you’re talking solely between church bodies, the answer is a bit more nuanced. This is done in the LCMS mostly through sound teaching in our own churches and pulpits. We also have the Confessions, which serve not only as an expression of our beliefs, but also as an evergreen and brotherly admonition to Anabaptists, Zwinglians, those who’d become Calvinists, and Roman Catholics, among others. Portions of each document in the Confessions are written against specific beliefs.
The LCMS as a body, however, has usually refrained from sending direct letters since 1)they generally fall on deaf ears, and 2)those churches have already excluded themselves from communion with us by holding to their erroneous beliefs anyway.
However, exceptions have been made.
Notably, the LCMS has responded to the ELCA numerous times over the years, especially in relation to ecumenical movements.
Letters can often be sent to members for other events too-- at the birth of a child to arrange baptism, official notices of excommunication, etc. However, a personal pastoral visit is usually the preferred practice. It’s more personal.On a national level, the LCMS Commission on Theology and Church Relations releases statements to help guide member congregations.
If you’re talking solely between church bodies, the answer is a bit more nuanced. This is done in the LCMS mostly through sound teaching in our own churches and pulpits. We also have the Confessions, which serve not only as an expression of our beliefs, but also as an evergreen and brotherly admonition to Anabaptists, Zwinglians, those who’d become Calvinists, and Roman Catholics, among others. Portions of each document in the Confessions are written against specific beliefs.
The LCMS as a body, however, has usually refrained from sending direct letters since 1)they generally fall on deaf ears, and 2)those churches have already excluded themselves from communion with us by holding to their erroneous beliefs anyway.
However, exceptions have been made.
Notably, the LCMS has responded to the ELCA numerous times over the years, especially in relation to ecumenical movements.
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adf417
Guest
I wouldn’t think my parish priest has the authority to do so but as someone has already said, im sure our bishop has.
Peace!!!
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Bon_Croix
Guest
Yes. It happens.
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adf417
Guest
Hi steido01
I guess im asking in this case is what is the process used to insure the above bolded statment is being followed in each ecclesial LCMS community?
Peace!!!
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Bon_Croix
Guest
Recently, a letter was issued from a diocese’s office of bishop. It was from the bishop and it was ordered to be disseminated on a particular weekend at all masses.
It related to guidance on a social matters related to bigotry/hatred. It was a reminder of duties of the faithful on that matter and probably was an admonishment as well (to some).
It related to guidance on a social matters related to bigotry/hatred. It was a reminder of duties of the faithful on that matter and probably was an admonishment as well (to some).
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steido01
Guest
The first line of defense in ensuring sound teaching in the church is training sound teachers.
A man seeking to become a pastor in the LCMS must have been a member of an LCMS parish for no less than 5 years, no criminal history, have several references (including current church and pastor), and submit to a theological examination by a panel from the local district (archdiocese). He must also hold a college degree with at least 1 year of foreign language and public speaking experience. He can then begin the process of applying to seminary. The application process requires, among other things, the passing of five entry-level competency exams: Old Testament, New Testament, Christian Doctrine, Hebrew, Greek.
At seminary, the man undergos four years of extensive seminary training in advanced Hebrew and Greek (usually with some German and Latin for good measure), as well as Scripture, the Confessions, church history, the fathers, etc. One of those years is typically spent in “vicarage,” as an intern who may preach under the supervision of a pastor, but not administer the sacraments (like a transitional deacon). Throughout this formation process, he regularly checks in (both formally and informally) with his professors to ensure that he is orthodox in his understanding of the faith.
If all goes well, he is conferred with an MDiv degree. Even after earning his MDiv, however, he must be certified for ministry by a panel of pastors and professors. Intelligent men who simply do not have a ‘pastoral temperment’ have gone this far and not been approved for ministry. Those who are approved may be ordained. They are then placed on a call list, where the District Presidents (akin to archbishops) essentially “draft” them, with the counsel of the seminaries, to congregations where they believe they’ll be a good fit. The DPs typically provide a list of three names for a congregation to call, as the local congregation is ultimately the body which extends the call. They typically interview their chosen man prior to his installation. If he is unorthodox, they will not offer a call.
So there are a plethora of checks and balances before the man even becomes a pastor! That’s the first step in ensuring sound teaching.
After ordination, if the worst should happen and a man starts teaching error, there are steps that can be taken by his congregants, fellow pastors, or DP to correct him or, if necessary, remove him from office (varying from simple leave to total defrockment). If a congregation for some reason defends an errant pastor, the entire congregation can be expelled from the Synod. This process works.
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