Dear friends in Christ,
We continue our survey of Church History from the book of Professor E.A.W. Krauss from our St. Louis seminary of a century ago. This month we begin his lengthy chapter on Pastor F.K.D. Wyneken who was instrumental in establishing confessional Lutheranism in the early days of our country. With him, we begin seeing the roots of our Missouri Synod.
45. FRIEDRICH KONRAD DIETRICH WYNEKEN
An Evangelist To The Lutherans of North America
1. The Missionary
Wyneken came to America in the summer of 1838. In the missions newspapers back home, he read that the German Lutherans here found themselves in great ecclesiastical suffering: many of them had neither preachers nor school teachers, their children were not baptized or instructed, they themselves could never hear a Lutheran sermon and never partake of the Lord’s Supper, and great numbers of them became the prey of the Methodists and other fanatics.
This great misery cut him to his heart because he himself knew how dreadful it is for the person who does not have God’s Word and know Jesus his Savior, and, on the other hand, how happy the person is who, through faith, has obtained peace with God and the forgiveness of sins and is daily comforted by the Gospel. He had tasted and experienced the love of God in Christ Jesus; it had kindled in his heart a mutual love and this inner love for His Savior then moved him to leave his elderly mother, his brothers and sisters, a comfortable life and a promising future in order to serve, far away, in love the ecclesiastically neglected Lutherans.
At that time Wyneken was 28 years old—having been born on 13 May 1810. In many regards he was suited to carry out the difficult and tiring mission work among the Germans of North America. God had given him a strong body in which dwelt a lively, active spirit. He not only had the gift of a keen understanding but also a firm will, so that his prominent characteristics were presence of mind, a swift view, courage and determination. At the same time, Wyneken also learned things easily. After he had finished the college prep school of his home town, Verden, he studied theology in Goettingen and Halle. Of course at these universities there was very little of true study of God, but yet Wyneken learned much that he could use very well in Christ’s service when He drew him to the Father and filled him with a holy zeal for missions. His strength in the English language proved especially useful to him.
At Halle, Professor A. Tholuck had pointed him to Jesus. But when Wyneken had completed his university studies and had become a private tutor for the household of an official, he had so little true knowledge of salvation that for biblical history he began his instruction of the boys entrusted to him with the Books of Maccabees. Some time later, when he became a private tutor in the house of the pastor and the consistorial councilor, von Hanfstengel, he first came to know the way of salvation more thoroughly. By his own resolve he then turned completely away from the world and with all sincerity sought to follow his Savior on the narrow path. As private tutor, as teacher of a prominent boy, with whom he traveled through a portion of France and Italy, and as temporary rector of the Latin school in Bremervoerde, he had many opportunities to grow in the knowledge of Jesus Christ and to confess his faith. He then learned true theology from the Bible through which the Holy Spirit Himself made him a true theologian and man of God.
How solidly Wyneken was grounded in his faith at that time and how firmly he confessed it, is beautifully demonstrated by his conduct when, shortly before his departure for America, he went through his examination as a candidate.
The unbelieving consistorial councilor, M, was well aware that Wyneken was a solid Christian and chose the doctrine of miracles in order to grill him and to embarrass him. He began the examination with the following words: “As we know, miracles no longer happen today. Thus it is only to be asked whether or not there were miracles earlier.” He then asked Wyneken, “What do you say to that?”
Wyneken, without further thought, replied, “God is a God who daily does miracles, and I am surprised, that you, Consistorial Councilor, sir, deny that.”
Amazed at this answer, M. asked further, “But you certainly know what Spinoza has written on this subject, do you not?”
Wyneken replied with a friendly countenance and firm voice: “Ah! What does it concern you and me what this atheistic Jew philosophizes about it? The Scripture, the Scripture, Councilor!”
Such audacity was never before found before the high spiritual lord since the poor candidates would normally tremble rather than contradict. He jumped up from his chair and produced a host of ostensible proofs that would justify his view.
When Wyneken again got the floor, he likewise in zeal jumped up and refuted with an eloquent tongue what the other had brought forth.
Thus, to the great astonishment of the lords at the green table and the audience that gathered in the ante-room, a debate arose from the examination. What was most remarkable, though, was that the modesty and pleasantness, as well as the good humor of the candidate shone through everything as he fearlessly contradicted his examiner, so that he won over the heart of the examiner who publicly praised him and gave him the highest grade.
This bold confessor of the simple faith of the Bible then came to America in order to gather together again the scattered children of his church. Another candidate accompanied him, C. W. Wolf, who came with the same intention, of whom, though, only little is said.
The heartily pious and extremely likable Captain Stuerje brought our dear Wyneken across the Atlantic Ocean and landed in Baltimore. This dear man, too, had a heart for the American church and he brought a noble gift to it in his passenger who was eager for missions and who had preached to him and his crew on the ocean.
So far Professor Krauss
Our adult summer Sunday morning Bible Study begins 04 June at 9.45. This year we will take another look at the topic of sharing our faith and in particular we will focus on objections we may face or questions that people may have. The purpose of our study is to give us a solid, doctrinal, Scriptural foundation to what we teach, believe and confess so that in all love and kindness we can give a reason why we believe what we do and by that help the other person overcome their objections or questions about the holy Christian faith. This study will do all of us well as we become more firmly grounded in our faith.
We also need your input as we seek to be relevant and so gear our discussions toward what we face today. Please give pastor some questions/ objections you have faced or are even wondering yourself so we can discuss them during our classes this summer.
TELLING THE GOOD NEWS ABOUT JESUS
“Whoever belongs to the Lord Jesus confesses; he confesses before friend and foes alike. He is not ashamed of the Gospel but freely admits that he belongs to the Church, whether he be praised or ridiculed, whether he reap sorrow or joy, profit or loss.”
[Pr. Wilhelm Loehe, The Word Remains]
CATECHISM REVIEW: Beginning 18 June we will begin our review of Luther’s Small Catechism during the Sunday morning service. The catechism can never be studied enough. It has in simple form the basic teachings of the Christian faith. We target our review of the catechism during the Sundays after Trinity because this is the half of the Church Year we focus in on our Lord’s teaching [the first half of the Church year has as its focus the life of our Lord]. We encourage you to take your bulletin home with you each week and use that portion of the catechism that we reviewed on Sunday as part of your devotions in your home.
TRINITY SUNDAY IS 11 June THIS YEAR.
On this Sunday we boldly and proudly proclaim this main doctrine of Christianity—that there is one God but three Persons, Father, Son and Holy Spirit.
Please be sure to review this creed this week leading up to Trinity Sunday that you may boldly and with knowledge and feeling confess it on 11 June.
The Athanasian Creed
Whoever desires to be saved must, above all, hold the catholic faith.
Whoever does not keep it whole and undefiled will without doubt perish eternally.
And the catholic faith is this, that we worship one God in Trinity and Trinity in Unity, neither confusing the persons nor dividing the substance.
For the Father is one person, the Son is another, and the Holy Spirit is another.
But the Godhead of the Father and of the Son and of the Holy Spirit is one: the glory equal, the majesty coeternal.
Such as the Father is, such is the Son, and such is the Holy Spirit:
the Father uncreated, the Son uncreated, the Holy Spirit uncreated;
the Father infinite, the Son infinite, the Holy Spirit infinite;
the Father eternal, the Son eternal, the Holy Spirit eternal.
And yet there are not three Eternals, but one Eternal,
just as there are not three Uncreated or three
Infinites, but one Uncreated and one Infinite.
In the same way, the Father is almighty, the Son almighty, the Holy Spirit almighty; and yet there are not three Almighties, but one Almighty.
So the Father is God, the Son is God, the Holy Spirit is God;
and yet there are not three Gods, but one God.
So the Father is Lord, the Son is Lord, the Holy Spirit is Lord;
and yet there are not three Lords, but one Lord.
Just as we are compelled by the Christian truth to acknowledge each distinct person as God and Lord, so also are we prohibited by the catholic religion to say that there are three Gods or Lords.
The Father is not made nor created nor begotten by anyone.
The Son is neither made nor created, but begotten of the Father alone.
The Holy Spirit is of the Father and of the Son, neither made nor created nor begotten, but proceeding.
Thus, there is one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits.
And in this Trinity none is before or after another; none is greater or less than another;
but the whole three persons are coeternal with each other and coequal, so that in all things, as has been stated above, the Trinity in Unity and Unity in Trinity is to be worshiped.
Therefore, whoever desires to be saved must think thus about the Trinity.
But it is also necessary for everlasting salvation that one faithfully believe the incarnation of our Lord Jesus Christ.
Therefore, it is the right faith that we believe and confess that our Lord Jesus Christ, the Son of God, is at the same time both God and man.
He is God, begotten from the substance of the Father before all ages; and He is man, born from the substance of His mother in this age: perfect God and perfect man, composed of a rational soul and human flesh;
equal to the Father with respect to His divinity, less than the Father with respect to His humanity.
Although He is God and man, He is not two, but one Christ:
one, however, not by the conversion of the divinity into flesh, but by the assumption of the humanity into God;
one altogether, not by confusion of substance, but by unity of person.
For as the rational soul and flesh is one man, so God and man is one Christ, who suffered for our salvation, descended into hell, rose again the third day from the dead, ascended into heaven, and is seated at the right hand of the Father, God Almighty, from whence He will come to judge the living and the dead.
At His coming all people will rise again with their bodies and give an account concerning their own deeds.
And those who have done good will enter into eternal life, and those who have done evil into eternal fire.
This is the catholic faith; whoever does not believe it faithfully and firmly cannot be saved.
Athanasian Creed: LSB. Copyright © 2006 Concordia Publishing House.
ON 25 JUNE DURING SERVICE WE WILL CELEBRATE THE 487TH ANNIVERSARY PRESENTATION OF THE AUGSBURG CONFESSION
Here is the Preface of the Augsburg Confession to the Emperor Charles V, with added comments, to arouse your appetite to read the entire Confession.
Most Invincible Emperor, Caesar Augustus, Most Clement Lord: Inasmuch as Your Imperial Majesty has summoned a Diet [imperial assembly] of the Empire here at Augsburg to deliberate concerning measures against the [the most important reason for the assembly at Augsburg] [Moslem] Turk [Islam’s continual battle against Christianity is nothing new], that most atrocious, hereditary, and ancient enemy of the Christian name and religion [the Moslem Turks at that time were invading Europe through the Balkans], in what way, namely, effectually to withstand his furor and assaults by strong and lasting military provision; and then also [the second reason for this meeting was to discuss doctrine and the divisions that had arisen]concerning dissensions in the matter of our holy religion and Christian Faith, that in this matter of religion the opinions and judgments of the parties might be heard in each other's presence [it is important to talk together so unity might be achieved and misunderstanding avoided]; and considered and weighed among ourselves in mutual charity, leniency, and kindness, in order that, after the removal and correction of such things as have been treated and understood in a different manner in the writings on either side, these matters may be settled and brought back to one simple truth and Christian concord [true unity is doctrinal unity], that for the future one pure and true religion may be embraced and maintained by us, that as we all are under one Christ and do battle under Him, so we may be able also to live in unity and concord in the one Christian Church.
And inasmuch as we, the undersigned [Lutheran] Elector and Princes [notice that these are lay people, not theologians; the laity, too, is called upon to confess the faith], with others joined with us, have been called to the aforesaid Diet the same as the other Electors, Princes, and Estates [Classes], in obedient compliance with the Imperial mandate, we have promptly come to Augsburg, and—what we do not mean to say as boasting—we were among the first to be here.
Accordingly, since even here at Augsburg at the very beginning of the Diet, Your Imperial Majesty caused to be proposed to the Electors, Princes, and other Estates of the Empire, amongst other things, that the several Estates of the Empire, on the strength of the Imperial edict, should set forth and submit their opinions and judgments in the German and the Latin language, and since on the ensuing Wednesday, answer was given to Your Imperial Majesty, after due deliberation, that we would submit the Articles of our Confession for our side on next Wednesday, therefore, in obedience to Your Imperial Majesty's wishes, we offer, in this matter of religion, the Confession of our preachers and of ourselves, showing what manner of doctrine from the Holy Scriptures and the pure Word of God [all doctrine taught in the Church is to be from the Bible alone—the sola Scriptura principle of the Reformation] has been up to this time set forth in our lands, dukedoms, dominions, and cities, and taught in our churches.
And if the other Electors, Princes, and Estates of the Empire will, according to the said Imperial proposition, present similar writings, to wit, in Latin and German, giving their opinions in this matter of religion, we, with the Princes and friends aforesaid, here before Your Imperial Majesty, our most clement Lord are prepared to confer amicably concerning all possible ways and means, in order that we may come together, as far as this may be honorably done, and, the matter between us on both sides being peacefully discussed without offensive strife, the dissension, by God's help, may be done away and brought back to one true accordant religion [The purpose of the Augsburg Confession is reconciliation. Therefore it is peaceful in tone]; for as we all are under one Christ and do battle under Him, we ought to confess the one Christ [unity in doctrine], after the tenor of Your Imperial Majesty's edict, and everything ought to be conducted according to the truth of God; and this it is what, with most fervent prayers, we entreat of God.
However, as regards the rest of the Electors, Princes, and Estates, who constitute the other part, if no progress should be made, nor some result be attained by this treatment of the cause of religion after the manner in which Your Imperial Majesty has wisely held that it should be dealt with and treated namely, by such mutual presentation of writings and calm conferring together among ourselves, we at least leave with you a clear testimony, that we here in no wise are holding back from anything that could bring about Christian concord [in other words, if unity in doctrine is not achieved, it is not our fault],—such as could be effected with God and a good conscience,—as also Your Imperial Majesty and, next, the other Electors and Estates of the Empire, and all who are moved by sincere love and zeal for religion, and who will give an impartial hearing to this matter, will graciously deign to take notice and to understand this from this Confession of ours and of our associates.
Your Imperial Majesty also, not only once but often, graciously signified to the Electors Princes, and Estates of the Empire, and at the Diet of Spires held A. D. 1526, according to the form of Your Imperial instruction and commission given and prescribed, caused it to be stated and publicly proclaimed that Your Majesty, in dealing with this matter of religion, for certain reasons which were alleged in Your Majesty's name, was not willing to decide and could not determine anything, but that Your Majesty would diligently use Your Majesty's office with the Roman Pontiff for the convening of a General Council [An assembly of bishops chaired by the pope to make decisions on matters of faith and morals]. The same matter was thus publicly set forth at greater length a year ago at the last Diet which met at Spires. There Your Imperial Majesty, through His Highness Ferdinand, King of Bohemia and Hungary, our friend and clement Lord, as well as through the Orator and Imperial Commissioners caused this, among other things, to be submitted: that Your Imperial Majesty had taken notice of; and pondered, the resolution of  Your Majesty's Representative in the Empire, and  of the President and Imperial Counselors, and  the Legates from other Estates convened at Ratisbon , concerning the calling of a Council, and that your Imperial Majesty also judged it to be expedient to convene a Council; and that Your Imperial Majesty did not doubt the Roman Pontiff could be induced to hold a General Council, because the matters to be adjusted between Your Imperial Majesty and the Roman Pontiff were nearing agreement and Christian reconciliation; therefore Your Imperial Majesty himself signified that he would endeavor to secure the said Chief Pontiff's consent for convening, together with your Imperial Majesty such General Council, to be published as soon as possible by letters that were to be sent out [The Lutherans wanted a Council and the Emperor, Charles V, was working for one as well].
If the outcome, therefore, should be such that the differences between us and the other parties in the matter of religion should not be amicably and in charity settled, then here, before Your Imperial Majesty we make the offer in all obedience, in addition to what we have already done, that we will all appear and defend our cause in such a general, free Christian Council [1 Peter 3.15: Always be ready to confess the faith], for the convening of which there has always been accordant action and agreement of votes in all the Imperial Diets held during Your Majesty's reign, on the part of the Electors, Princes, and other Estates of the Empire. To the assembly of this General Council, and at the same time to Your Imperial Majesty, we have, even before this, in due manner and form of law, addressed ourselves and made appeal in this matter, by far the greatest and gravest. To this appeal, both to Your Imperial Majesty and to a Council, we still adhere; neither do we intend nor would it be possible for us, to relinquish it by this or any other document, unless the matter between us and the other side, according to the tenor of the latest Imperial citation should be amicably and charitably settled, allayed, and brought to Christian concord; and regarding this we even here solemnly and publicly testify [In other words: we will call for a Council until the dispute is settled with doctrinal unity].
The following is a section from Fyodor Dostoyevsky’s “The Idiot”. It brings out a very important point—let us be careful how we deal with and treat others; they are human beings. The example here is rather dramatic—it may be the last time we see or deal with that person before their death. But the principle always applies. St. Paul writes [Col. 4.6]: “Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.” Shouldn’t all our words and deeds be for the edifying of the other person and pointing them to our Lord and His grace—not embittering their life. In our synodical catechism we read about the Fifth Commandment: “God forbids us to hurt or harm our neighbor physically, that is, to do or say anything which may destroy, shorten, or make his or her life bitter.” [Question #53, emphasis added]
[A Russian general recounts a great wrong he has done. He discovered that an old lady in whose house he lived had taken his soup tureen. When he finds out, he went back to her house and said,] “I fell on her like a clap of thunder. ‘You old wretch!’ I yelled and all that sort of thing, in real Russian style… I began cursing at her…” As it turns out, unknown to the general, the woman was dying as he is yelling at her. The general later reports: “I really am not superstitious, but two days after, I went to her funeral, and as time went on I thought more and more about her. I said to myself, ‘This woman, this human being, lived to a great age. She had children, a husband and family, friends and relations; her household was busy and cheerful; she was surrounded by smiling faces; and then suddenly they are gone, and she is left alone like a solitary fly…like a fly, cursed with the burden of her age. At last, God calls her to Himself. At sunset, on a lovely summer’s evening, my little old woman passes away—a thought, you will notice, which offers much food for reflection—and behold! Instead of tears and prayers to start her on her last journey, she has insults and jeers from a young ensign, who stands before her with his hands in his pockets, making a terrible row about a soup tureen!’” 
A DEVOTION JUST IN TIME FOR SUMMER 2017: It is not wrong/ a sin to have a vacation [as long as you do not skip church]—
And [Jesus] said to them, “Come away by yourselves to a desolate place and rest a while.” For many were coming and going, and they had no leisure even to eat. [Mark 6:31-32]
Jesus’ disciples had just returned from their first “practicum.” He had sent them out to proclaim His message. They were elated and wanted to report to Him that even demons and diseases had to give way to them. But they could hardly tell Jesus these events because the Lord was always surrounded by people seeking His help. In fact, there wasn’t even time for eating.
Then Jesus put on the “emergency brakes.” He wanted a short break and withdrew with His disciples. This means that vacation is not an invention of the devil, who certainly never takes a vacation. We also need rest after times of intensive work. And, not least of all, God has established a day of rest each week for us to take time for Him.
But with Jesus, nothing came of that vacation. When He arrived with the disciples on the other side of the lake, a large crowd of people had already assembled there. Jesus sees them but He does not follow the motto: “Now I have to think about Me first” and go away angry. No, He pities the people. He has compassion on them. They are like sheep without a shepherd. No one is giving them what they need for their souls. None of their pious teachers shows them how they can find peace with God.
The Lord changed His vacation plans. He gave a long sermon. The people hung to His every word and by so doing they lost track of the time. It turned out that besides the spiritual nourishment the Lord also had to give them supper. He shows by this that our earthly life is also important to Him as we seek the one thing that is necessary.
Lord, thank You for Your spiritual and bodily food. Let us hear Your word and all the more know You as our Savior. Amen.
By Dr. Gottfried Herrmann in God Is For Us, 04 August 2016
A Confessional Lutheran voice from Australia, Dr. John Kleinig: “Jesus leads the church in its songs of praise. He does not just proclaim his Father’s name to those who are his brothers and sisters; he invites them to join with him as their lead singer. He teaches them to praise by giving them his word [Col. 3.16] and his Holy Spirit [Eph. 5. 18-20]. The church then sings its song of praise together with Jesus… The church then follows Jesus in singing its songs and in performing its praises. It does not, however, sing its own song; it sings the song that it receives from him. Nor does it sing that song by itself with its own instruments. The vision of St. John in Revelation 15.2-4 shows how the saints hold ‘the harps of God’ in their hands as they sing ‘the song of the Lamb’. The song of the Lamb is the song of Jesus, the song that he sings as he adores his divine Father. Jesus does not copyright that song, but he makes it freely available to us. We can sing it with him because he sings it for us, like a mother teaching her child to sing.” [What’s the Use of Praising God? pg. 8]
REMEMBER: THE CHURCH STILL NEEDS YOUR OFFERINGS EVEN WHEN YOU ARE AWAY ON SUMMER VACATION.
FROM OUR MISSOURI SYNOD:
One of the best known and beloved psalms is Psalm 23, the Shepherd Psalm. There we learn that the Lord is our shepherd. And since He is our shepherd, we will not want. We will not suffer want because the Lord, our shepherd, will lead us to green pastures and beside still waters. In other words, the Lord, our shepherd, will provide for all that we need in both body and soul.
Yet, we live as though this is not the case. We live as though we actually suffer from want, that the Lord, our shepherd, will not provide for all that we need. And thus, we live as though the Lord is not our shepherd. And that means that we live as though we are not the Lord's sheep.
How do we do this? We do it when we put anything else before Him and His provision for us. When we think that going to work is more important than receiving the gifts that He won for us on the cross, a violation of the First and Third Commandments. We do it when we fail to give generously of the first fruits of what the Lord has provided for us because we think we don't know what the future will bring, even though He has promised that He will lead us to green pastures and still waters. We do it when we think that the Lord is only in the business of helping those who will help themselves, we do this because we have a mind set on earthly, temporal things and not on heavenly, eternal things. We do this because we have stopped hearing the call of our shepherd, which comes through His Word.
The Word of God is how our shepherd calls us to himself. Through that Word, the Holy Spirit gathers and enlightens us with His gifts. Through that Word, we are kept holy and nourished in the one true faith, the faith that follows our Shepherd wherever He leads us. He promises to lead you to your true home, to the land flowing with milk and honey, to a better country, not of this world, but a heavenly one.
And so, here's the good news: The Lord is your shepherd still, even, and especially, for wayward sheep. For Jesus seeks and saves those who are lost. He finds the lost sheep and carries them back to the fold. He is the shepherd that lays down his life for His sheep. The Lord is your shepherd. Let us live then as His sheep.
Christian Estate Planning Transfers Blessings
Estate planning is often avoided, even among Christians. No one wants to think about death. Many times, difficult choices need to be made and the process can be cumbersome. However, this end-of-life planning is as important of a time for the person who dies as it is for those who are left behind.
Spiritually, proper Christian estate planning protects, projects and transfers the blessings of God’s abundant kindness. This kindness can be partially measured by wealth, but wealth doesn’t begin to capture relationships, or the sense of meaning that other, more powerful factors quantify.
Each faithful Christian steward designs their charitable estate plan, their own Lifetime Plan for Giving, as if they were taking what is intangible (values or fervent hopes) and puts them into a plan that becomes tangible. This can be done today to provide blessings tomorrow for the people they love and the ministries they care about.
Whether naming trusted representatives to stand in for you, or naming exempt charitable entities or charitable trusts to avoid taxes, a Christian steward can take the time to coordinate his or her transfer of wealth in such a way as to bless rather than curse beneficiaries.
A gift to ministry in your plan says that you value God’s Word and want to see it taught to your children’s children. It communicates that, to you, faith is real, the one thing needful for people to enter in to the kingdom of heaven.
Transferring blessings involves so much more than wealth. It involves miracles that can be transferred to those we love. It fulfills the Great Commission until Christ comes again. For help with completing your Lifetime Plan for Giving, please contact . . . Robert Wirth, LCMS Foundation Gift Planner by email @ firstname.lastname@example.org or by calling 716-863-4427.
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 This life picture, drawn by the blessed director, J.C.W. Lindemann, +in Addison 1879, first appeared in the American Calendar for German Lutherans in 1877. He not only knew the departed very well and highly respected him, but also got much information from the people nearest him. This picture is reproduced here essentially unabridged since the calendar in question is certainly out of print and what is passed on here is of enduring value.
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