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The formation of another Lutheran synod – LCA history – Wikipedia

02 Mar

The LCA has a grand history of division.  Those who resist women’s ordination hold the Confessions as a key reference, while implying that supporters obviously have forsaken the Confessions. The truth is that we all, including Kavel and Fritzsche (below), hold The Confessions as central to Lutheranism.

Sometimes division is the only way to unity.  Some inconsistencies are just too big to tolerate.

This is what division looks like in LCA history.

At the synodical gatherings of 1844, and 1845 the subject of millennialism was discussed. Kavel who had developed millennialistic views, was preaching on the subject. Fritzsche disagreed with millennialism, and had the subject discussed at these gatherings. No resolution was reached by the end of the synod in 1845. This disagreement between the two pastors divided the Lutheran community.

In 1846, Kavel released a proclamation regarding the power of civil government in the church. Kavel specifically pronounced disagreements with the Lutheran Confessions, favoring instead statements made in the new adopted church constitution formulated in 1838. Fritzsche explicitly disagreed with Kavel, affirming the Confessions over the constitution. As a result the divide between the followers of Fritzsche and of Kavel intensified.

At the synodical gathering at Bethany, on 16 and 17 August 1846, the most significant event took place. The subject of millennialism was once again tabled, and as the discussion became heated, Kavel and his followers left the synod. They went to nearby Langmeil and had their own synod gathering there, while the remainder continued with their synod. The followers of Kavel formed the Immanuel Synod, and those of Fritzsche the Evangelical Lutheran Synod of South Australia. The Evangelical Lutheran Synod of South Australia renamed to Evangelical Lutheran Synod of Australia (ELSA) in 1863.

via History of the Lutheran Church of Australia – Wikipedia, the free encyclopedia.

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Posted by on March 2, 2012 in history, sociology, theology

 

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