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Concord #16: Augsburg Confession (Civil Affairs)

Can a christian vote in civil affairs?

Article 16: Civil Affairs

Once you become a Christian, does that mean that you need to retreat from the world? The world is part of the unholy trinity (along with the devil and our own sinful nature) that would deceive us and mislead us into false belief, despair, and other great shame and vice. Best to avoid worldly things altogether, right? What about being involved in civil affairs?

Of Civil Affairs they teach that lawful civil ordinances are good works of God, and that it is right for Christians to bear civil office, to sit as judges, to judge matters by the Imperial and other existing laws, to award just punishments, to engage in just wars, to serve as soldiers, to make legal contracts, to hold property, to make oath when required by the magistrates, to marry a wife, to be given in marriage. They condemn the Anabaptists who forbid these civil offices to Christians. (Augsburg Confession XVI.1-3)

Not only are Christians encouraged to make use of civil institutions, but also to bear civil offices. Jesus says to give to Caesar what is Caesar’s (and to God what is God’s; Matthew 22:21); St. Paul praises Caesar as God’s agent for order (Romans 13:1-7), and appeals to his citizenship in Rome (Acts 22:25-29). And St. Peter says to honor the emperor and other governing authorities (1 Peter 2:13-17). The Lutheran Confessions only follow what Jesus and His Apostles teach concerning civil institutions.

But what about when civil institutions are not visibly Christian, or even hostile to Christianity? What about when those institutions punish Christians for doing Christian things? Then we should opt for our own institutions, right? The condition of civil institutions today is not terribly different from what it was in the time of the Reformation or in the ancient Church. The Roman government was not friendly towards Christians, and often persecuted them during the first centuries of the Church. During the Reformation, the pope and bishops had seized political power and used it to suppress the evangelical teaching where it could. Yet, we confess that we engage in civil affairs.

What underlies this practical advice is theological:

They condemn also those who do not place evangelical perfection in the fear of God and in faith, but in forsaking civil offices, for the Gospel teaches an eternal righteousness of the heart. Meanwhile, it does not destroy the State or the family, but very much requires that they be preserved as ordinances of God, and that charity be practiced in such ordinances. Therefore, Christians are necessarily bound to obey their own magistrates and laws save only when commanded to sin; for then they ought to obey God rather than men. Acts 5:29. (Augsburg Confession XVI.4-7)

Christians can and should participate in civil affairs, so long as they are not commanded to sin.

This means that Christians can boldly and confidently engage in imperfect and even hostile civil affairs without fear of losing their righteousness before God. Rather than lament the state of the state, or retreat from society to try establish some sort of Christian utopia (which is always bound to fail), Christians can and should take part in society. In fact, we can never expect civil institutions to be tolerant of Christian faith and life if there are no Christians involved in them! So, consider how you can make good use of this good creation of God. But remember that evangelical perfection is a matter of fear of God and faith.

You can read the Book of Concord at http://www.bookofconcord.org

 

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

Rev. Jacob Ehrhard serves as pastor of Trinity Lutheran Church in New Haven, MO.

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Higher History

Who Was Martin Luther? Part 23

Frederick orders Luther to Augsburg

by Rev. Donavon Riley

As Luther began to prepare himself to travel to Rome, at which time he would appear before papal lawyers to be charged with heresy, a letter arrived in Wittenberg. Luther was informed that he would not be required to show up in Rome after all. Instead, he was instructed in the papal letter to appear before Cardinal Cajetan in Augsburg. Martin was to offer his confession to Cajetan, repent of his heretical teachings, and then be led to Rome in chains.

Fortunately for Luther, Frederick the Wise also received a similar letter from Rome. Frederick was unimpressed by the papacy’s demand that he turn over Luther or bring “everlasting shame” on himself. The elector also happened to be in Augsburg with Cajetan at the imperial diet when the letter reached him, along with everyone else of political power and influence in Germany.

What Luther didn’t know until much later is that Frederick and the other German politicians were stirred up about Rome’s endless fund-raising campaigns in their lands. At the diet, Frederick, on behalf of all the nobles gathered in Augsburg, read aloud their grievances and stated they would in no way compromise or bend to papal pressure until something was done to relieve the financial burden put upon the German people by Rome. This also meant, then, that Frederick was not in a mood to allow Luther to turn himself over to the papal authorities for any reason, especially since no one had yet proved the elector’s favorite theologian was guilty of an actual heresy.

However, to put on a show of faithfulness for the papacy, Frederick ordered Luther to appear in Augsburg at the same time that the elector was drawing up plans to rescue him from being dragged off to Rome for execution.

Luther, when he received the message that Frederick was ordering him to appear before Cajetan, was overcome by despair. Even though Frederick promised Luther would not be arrested upon appearing before the diet, this did little to reassure Luther that his life wasn’t soon to meet a grisly end. Luther knew from his history lessons at school what awaited him at the diet.

A century before, the reformer Jan Hus was promised safe passage to a diet at which he was to defend his teachings. What Hus failed to note though is that the Pope did not promise him safe passage home from the diet. When Hus left the diet he was immediately arrested and executed as a heretic. Luther had no hope that the outcome at Augsburg would be any different.

This weighed heavy on Luther as he made arrangements to travel to the diet. Thus, he prepared himself not so much to defend his teachings against the false accusations of Cajetan or papal theologians, but to go to his death.

Next week we will examine Luther before the diet at Augsburg.

Rev. Donavon Riley is the pastor of St. John’s Evangelical Lutheran Church in Webster, Minnesota. He is also the online content manager for Higher Things.

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Higher History

Concord #15: Augsburg Confession (Church Practices)

church practices and confess

Church Practices

You worship what you believe—this is the main point of religion. But it also works the other way around. You believe what you worship. False beliefs rarely (if ever) begin as a rejection of religious doctrine as an idea, but as corruption of worship and practice. False teaching becomes the justification for false practice.

In the Reformation, it was a dispute over practice—in particular the sale of indulgences—that led Luther to examine doctrine and rediscover the Gospel. Soon, the reformers had identified a number of corrupt practices that were symptomatic of the false teaching that underlied them. Since doctrine and practice are so wound up with each other, the question is: what practices should we keep, if any? Perhaps we need to toss everything and start fresh.

To this question, the Augsburg Confession answers for the Lutheran Churches: “Of Usages in the Church they teach that those ought to be observed which may be observed without sin, and which are profitable unto tranquility and good order in the Church, as particular holy days, festivals, and the like,” (Augsburg Confession XV.1). The Lutheran Reformation was a conservative Reformation in the sense that it sought to eliminate the error, but also to conserve what was good, right, and salutary.

But an important caveat is added. “Nevertheless, concerning such things men are admonished that consciences are not to be burdened, as though such observance was necessary to salvation,” (Augsburg Confession XV.2). Even good, right, and salutary practices that teach the Gospel, can be a cause of damnation if they are turned into requirements for salvation. This is how the good practices of the Church became corrupted in the first place. And it’s important that we Lutherans always remain vigilant that we never let our practices point us away from the Gospel to our own practicing.

Very simply put, “[Our churches] are admonished also that human traditions instituted to propitiate God, to merit grace, and to make satisfaction for sins, are opposed to the Gospel and the doctrine of faith,” (Augsburg Confession XV.3). Monastic vows, dietary restrictions, and compulsory worship, which the Roman Church promised would forgive sins, are contrary to the forgiveness won by Christ. His forgiveness is a gift freely given, without condition. And so the practices of the Church likewise ought to be free, and point to the salvation that is received only by faith in Christ.

You can read the Book of Concord at http://www.bookofconcord.org

 

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

Rev. Jacob Ehrhard serves as pastor of Trinity Lutheran Church in New Haven, MO.

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Higher History

Who Was Martin Luther? Part 22

95 Theses against Indulgences

by Rev. Donavon Riley

As more people of power and influence called for action against Martin Luther, the more those in authority in Rome turned their attention toward Wittenberg. It was the Dominican Order who were the most excited about calling Luther to account for his teachings. John Tetzel, Luther’s primary opponent during the Indulgence Controversy, was a Dominican too, so the order’s prejudice against Luther had already been established.

That’s why, when the principal of the Dominican monasteries in Germany, Herman Rab, attended the order’s annual meeting in Rome one of his first actions was to award Tetzel a special doctor’s degree authorized by the Pope himself. Now, with this public honor, the Dominican Order had announced they stood firm behind Tetzel and what he’d taught during the Indulgence Controversy.

Rab also used his time in Rome to explain what was happening in Germany because of Luther’s teaching. Rab talked first to friends who served the Pope. In this way, he was put into contact with Sylvester Prierias, the papal watchdog for all doctrinal matters. When Rab presented Luther’s 95 Theses to Prierias, the latter agreed that the young monk was in error. More than that, because Prierias spoke for the Pope, that meant Luther’s teachings against indulgences was an attack on the Church and an assault on the will of God and therefore heresy.

After his conversation with Rab, Prierias set to work writing his “Dialogues.” These were published in June of 1518. The papal lawyers then used the dialogues as an outline as they drew up formal charges against Martin. The legal document was passed on to Cardinal Cajetan, the head of the Dominican Order and a papal lawyer appointed to serve at the upcoming Imperial Diet in Augsburg. Lastly, Luther received his copy of the documents on August 7.

When Luther read them he knew he had a problem. This wasn’t a pointed attack launched by Eck or Tetzel. This was a papal decree. The author had the Pope’s ear. Prierias’ judgments carried the weight of God’s authority. And, worst of all for Luther, he was being summoned to Rome, not for an academic debate, but to defend himself against charges of heresy.

The next day Martin wrote to his friend, Spalatin, who served at the court of Elector Frederick. In the letter Luther begged his friend to speak to Frederick, to urge the elector to do something to get the trial moved from Rome to Germany. The young professor knew that if something wasn’t done he’d be executed as soon as he stepped foot in Rome. Only Frederick could now save Luther from a horrible death.

Next week we will examine what happened next with the trial of Martin Luther, and his defense of his teachings against charges of heresy.

Rev. Donavon Riley is the pastor of St. John’s Evangelical Lutheran Church in Webster, Minnesota.

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Concord #12: Augsburg Confession (Repentance)

christian man showing repentance

Article 12: Repentance

In one sense, a Christian can’t come to the Sacraments without repentance. That is to say, you must recognize your sins and be sorry for them in order for the Sacraments to have any benefit for you. But in another sense, you can’t truly repent until after you have gone to the Sacraments.

This is because repentance has two parts. The first part is what drives you to find the gifts given in water, word, bread, and wine. The second part is what those means of grace accomplish. “Of Repentance they teach that for those who have fallen after Baptism there is remission of sins whenever they are converted and that the Church ought to impart absolution to those thus returning to repentance. Now, repentance consists properly of these two parts: One is contrition, that is, terrors smiting the conscience through the knowledge of sin; the other is faith, which is born of the Gospel, or of absolution, and believes that for Christ’s sake, sins are forgiven, comforts the conscience, and delivers it from terrors,” (Augsburg Confession, XII.1-6).

The knowledge of sin comes through the Law, but repentance doesn’t stop there. If it does, you will only end up despising Christ or despairing of your condition. Repentance is brought to completion by the Gospel, which is found in the Absolution, and also in Baptism and the Supper, which are tangible ways that the forgiveness of sins is delivered to you.

Repentance isn’t a one and done deal. This article of faith specifically deals with what happens when you sin after you have been baptized. It’s possible—in fact it’s guaranteed—that you will fall again after Baptism. Repentance is returning to your Baptism in confession and receiving the forgiveness of sins, life, and salvation that is in the Sacrament. It’s the rhythm of the Christian life.

There is one additional part of repentance, though it’s more of a fruit of repentance than repentance properly speaking. “Then good works are bound to follow, which are the fruits of repentance,” (Augsburg Confession, XII.6). As fruits, good works are the result of repentance, never the cause. However, because the Spirit is also at work in completing repentance through the means of grace, these fruits are bound to follow.

You can read the Book of Concord at http://www.bookofconcord.org

 

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

Rev. Jacob Ehrhard serves as pastor of Trinity Lutheran Church in New Haven, MO.

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Higher History

Concord #13: Augsburg Confession (Sacraments)

Article 13: The Use of the Sacraments

Baptism, Supper, and Confession are unique gifts of God, yet they all share something in common. They are instituted by God as visible, tangible signs of His grace toward us. “Sacrament” is the word that the Church has used from ancient times to describe such rituals. Sacrament means “pledge,” but it’s easy to confuse who’s pledging what when it comes to the sacraments of the Church. That’s why the thirteenth article of the Augsburg Confession is included after Baptism, Supper, and Confession.

“Of the Use of the Sacraments they teach that the Sacraments were ordained, not only to be marks of profession among men, but rather to be signs and testimonies of the will of God toward us, instituted to awaken and confirm faith in those who use them. Wherefore we must so use the Sacraments that faith be added to believe the promises which are offered and set forth through the Sacraments. They therefore condemn those who teach that the Sacraments justify by the outward act, and who do not teach that, in the use of the Sacraments, faith which believes that sins are forgiven, is required,” (Augsburg Confession, article XIII).

It is true that the sacraments are signs among men, an outward profession of faith. But that’s not the pledge of the sacraments. The pledge is from God to us. They are Christ’s sacraments for His Church. Baptism, Supper, and Confession are each unique ways in which Christ pledges His forgiveness and salvation. They reveal His will toward us.

The correct use of the sacraments, therefore, is not that we make a pledge or a vow or a profession to God or to men. Rather, the proper use of the sacraments is faith. Faith is receiving the gift of the sacrament, submitting to the promises contained in them. Faith grasps the forgiveness of sins that is attached to water, bread and wine, and word. It’s not simply by performing the ceremonies—the “outward act.” Faith finds God’s pledge in these outwards acts, and receives what they promise: the forgiveness of sins.

You can read the Book of Concord at http://www.bookofconcord.org

 

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

Rev. Jacob Ehrhard serves as pastor of Trinity Lutheran Church in New Haven, MO.

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Higher History

Concord #14: Augsburg Confession (The Call)

called pastor confess absolution

Article 14: The Call

Your pastor is probably not the best preacher in your church. He probably isn’t the best administrator. He may not even be the most friendly or open person in the congregation. But there is one thing he has that makes him your pastor. A call.

The call is very important. The fourteenth article of the Augsburg Confession states, “Of Ecclesiastical Order they teach that no one should publicly teach in the Church or administer the Sacraments unless he be regularly called,” (Augsburg Confession, Article XIV). This is in response to a group of men at the time of the Reformation that took it upon themselves to sneak around and preach whatever spiritual opinions that came to their minds as God’s truth.

What is a call? It’s the word we used to describe the official and public summons of a pastor to preach to a congregation. If a congregation is without a pastor, they deliberate for a time, often studying a pastor’s biographical information and how he conducts the Office of the Ministry. Then they issue a call, which is an actual document that asks the pastor to come to their congregation to be their pastor. It lists the duties and expectations of preaching, and if a pastor accepts the call, he signs the document and returns it. Otherwise, he returns the call without his signature and remains where he is, and the congregation renews their search.

Why is a call needed? Certainly every Christian is called to “proclaim the excellencies of him who called you out of darkness into his marvelous light,” (1 Peter 2:9). But that doesn’t imply that it is every Christian’s prerogative to get up and preach whenever he or she feels moved to do so. There is an extra weight of authority to the public preaching in the congregation that is highlighted in the words of the absolution: “In the stead and by the command of my Lord Jesus Christ.” Not only does a called pastor represent the congregation, but he represents Jesus Christ.

Now, it is possible that God will send prophets who will speak without any official call (although the Scriptures say that prophecies will cease – 1 Corinthians 13:8). After all, the apostles like Peter and Paul preached without a public call. To that Luther once answered that the apostles also performed signs and wonders to confirm their preaching was from God. So if you can’t produce a call document, let’s see the signs and wonders!

Finally, what about ordination? Ordination, along with education and examination, is part of the “regular call,” (in the Latin it’s more like, “ritually called”). Ordination is when the neighboring congregations through their own pastors offer a public confirmation of the call. They lay their hands on to say definitely, “Yes! This is the man God has called to preach and give the sacraments.” And that’s what ordination and the call is all about. It’s not about granting any special powers to the pastor, but so that a congregation can be sure that, indeed, this man speaks for God.

You can read the Book of Concord at http://www.bookofconcord.org

 

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

Rev. Jacob Ehrhard serves as pastor of Trinity Lutheran Church in New Haven, MO.

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Higher History

Who Was Martin Luther? Part 21

Johan Tetzel
Tetzel, Karlstadt, and other theologians respond to Luther

by Rev. Donavon Riley

After his Heidelberg Theses, Luther, more than ever, was under scrutiny from friends and opponents. Colleagues, like Andreas Karlstadt who was a colleague of Luther’s, wrote his own theses arguing for the authority of Scripture in matters of faith over all human opinions, even the Early Church Fathers.

On the other hand, John Tetzel, Luther’s sworn enemy since the indulgence controversy, preached a sermon entitled: “Sermon on Indulgences and Grace,” which was a direct attack on Luther’s teaching about indulgences. When he received word about this Martin said that Tetzel’s sermon treated the Bible “like a sow pushes about a sack of grain.” But, for Luther’s adversaries Tetzel’s argument had traction they could use. Tetzel asserted that the Pope had complete and ultimate authority in all matters in heaven and on earth. That meant that anyone who challenged the Pope’s word was a heretic because the Pope’s decisions, since he was the vicar of Christ, were to be heard as God’s own word.

Eck also took aim at Luther again after Heidelberg. But unlike Tetzel, Eck was a theologian of the church and his criticism held substantially more weight for Luther as a consequence. Even though he decided to say nothing, and “swallow this dose of hell” as Martin put it, colleagues pushed him to write a response to Eck. But Luther said he would not do it. He felt it would not be of any help to Christians to witness such an angry and provocative debate between theologians happening in public.

If the controversy Luther had stirred up remained amongst theologians and academics, and stayed locked behind the closed doors of the monastery and academia, perhaps Luther would have become a footnote in church history. A charismatic, if not controversial figure, on the same level as John Wycliffe or Jan Hus. However, once politically powerful, influential men jumped into the fray the stakes shifted for Luther and everyone else. Now, Luther could not protect himself simply by not responding to the criticism of theologians. Now he would have to find a benefactor to defend him from being arrested and executed.

And yet, as he wrote to a friend at the time, “The more they threaten me, the more confident I become… I know that whoever wants to bring the Word of Christ into the world must, like the apostles, leave behind and renounce everything, and expect death at any moment. If any other situation prevailed, it would not be the Word of Christ.”

Next week we will examine what was happening in Rome at this time and how the papacy decided to deal with Luther once and for all.

Rev. Donavon Riley is the pastor of St. John’s Evangelical Lutheran Church in Webster, Minnesota.

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Who Was Martin Luther? Part 20

by Rev. Donavon Riley

After Heidelberg, and the explosion it caused amongst his listeners, Luther moved to tie his teaching to the daily life of Christians. Eck’s response to the 95 Theses, and other papal critics who pushed back against what Luther had said at Heidelberg, motivated the monk to translate his theology into language the common man could appreciate. And so, in May 1518, Luther published “Resolutions Concerning The 95 Theses.”

Luther began by addressing how the papal teaching regarding confession had no basis in Scripture. God demanded a change of heart and mind, not outward works. “Doing what was in one” had nothing to do with salvation. And buying an indulgence accomplished nothing for a Christian, because repentance and penance were two different things altogether.

Martin attacked the papal teaching about confession, penance, and outward works, but his most pointed criticism was focused on absolution. He wrote, “Christ did not intend [by the power of the keys] to put the salvation of people into the hands or at the discretion of an individual.” Everything depends, Luther asserted, on “believing only in the truth of Christ’s promise.”

This meant that for a Christian that indulgences were unnecessary. However, Luther also knew, as one Luther historian wrote, “that he was including [within his critique of indulgences] pilgrimages, special masses for the dead, shrines, religious images, relics, special spiritual exercises, and much of what was central to the practice of medieval religion.”

Luther also made sure to lay out for his readers that the Roman Church didn’t possess a treasury of merits that were available to Christians for the right price. Christians couldn’t buy their way into heaven. Only Jesus Christ and his bloody suffering and death received in faith by a Christian granted him access to the kingdom of heaven. And this was offered freely to all people apart from works, merits, or a special indulgence from the Pope.

At Heidelberg one listener said to Luther, “If the peasants heard you say that [even good deeds can be sins], they would stone you.” However, in the ‘Resolutions’ Luther went further than he had at Heidelberg on this topic. “The Church needs a Reformation,” he wrote, “but it is not the affair of one man, namely the pope, or of many men, namely the cardinals, both of which have been demonstrated by the most recent council. On the contrary, it is the business of the entire Christian world, yes, the business of God alone.”

Luther signed off by dedicating the Resolutions to Pope Leo X. The monk stated simply that if anything he’d written could be disproven by the clear words of Scripture he would recant. Martin concluded by writing, “I put myself at the feet of Your Holiness with everything that I am and have. I will regard your voice as the voice of Christ, who speaks through you.”

Next time we will examine the response of Luther’s colleagues and critics to the publication of his Resolutions and other works.

Rev. Donavon Riley is the pastor of St. John’s Evangelical Lutheran Church in Webster, Minnesota.

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Who Was Martin Luther? Part 19

Luther and the 95 Theses

by Rev. Donavon Riley

Although Luther’s comments about the sales of indulgences, capped by his posting of The 95 Theses to the church door, drew plenty of attention, the young professor continued with his responsibilities as lecturer and preacher in Wittenberg. However, since he’d translated his lectures and sermons into German for laity, then back into Latin for scholars, more and more calls came to Luther requesting he expand upon or defend his theology.

One instance occurred in the spring of 1518, when Luther was invited to defend his teaching in Heidelberg. It was the annual meeting of the Augustinians, Luther’s monastic order, and he was sent as a representative of his monastery as well as handing off responsibility for his duties as district vicar to someone else. Likewise, he was chosen to be the “disputant” for the meeting, which meant he’d engage in a debate about the theology of St. Augustine, who most monks believed was the founder of their order.

Luther did not, as many expected, take up the topic of indulgences when he was given the opportunity to talk. Instead, he presented what he believed was Augustine’s theology (and his own). As Luther presented his twenty-eight theses, one after the other, those in attendance bent their ears to him, even though the first ten theses weren’t so controversial as to stir up any excitement. However, when Luther read his thirteenth thesis: “‘Free will’ after the Fall is nothing but a word, and so long as it does what is within it, it is committing deadly sin.” This was a direct attack on what everyone in the room had been taught.

Then, the sixteenth thesis caused even more excitement: “Anyone who thinks he would attain righteousness by dong what is in him is adding sin to sin, so that he becomes doubly guilty.” Luther had now twice asserted that the accepted, orthodox theology of the day led to damnation.

After he’d finished with his theses, and after business was completed, everyone returned home. And what Luther had said at Heidelberg went home with them. It was explosive stuff, the theology Luther presented, and from his Heidelberg Theses the first serious rumblings of reformation began to spread across Germany. But for as many new allies as Luther had won, in time he could as many, if not more, enemies. Now, Luther’s teaching wasn’t only threatening the sale of indulgences, but by saying that following orthodox doctrine led one to damnation, he was attacking the papacy itself.

Next week, we will examine the fallout from Luther’s Heidelberg Disputation.

Rev. Donavon Riley is the pastor of St. John’s Evangelical Lutheran Church in Webster, Minnesota.