TRUTH ON THE SCAFFOLD:

 

THE FULLER INFLUENCE ON ELCA, WELS, AND THE LCMS

 

 

 

         

 

 

 

 

 

 

                             

 

 

 

 

 

 

 

by

 

 

                                             Pastor Gregory L. Jackson

                                                                  

                                                Martin Chemnitz Press

                                                                  

 

 

 

Copyright, 1996, Gregory L. Jackson

Permission granted to copy within the congregation.

Preface

 

This paper began as the first chapter in Thy Strong Word, to be completed, God willing, late in 1997.  However, I decided to remove it from the book for two reasons:

     1)  Church Growth is fading, although its Reformed doctrines      will remain behind to eat away at Lutheran doctrine;

     2)  The book would be better without being marred by dozens of      quotations from Church Growth gurus.

Some people have read an earlier draft of this essay when it was titled "The Problem."  Those Lutherans who think they can defend the Church Growth Movement or make it harmonious with Biblical doctrines are welcome to criticize this effort in print.

 

 

                        Table of Contents

I.  Proof of Corruption..............................   4

     A. The Gospel Persecuted, Misconduct Rewarded...   4

     B.  Unionism with ELCA..........................   4

     C. Church Growth Movement.......................   4

     D.  Denial of the Efficacy of the Word..........   5

          1.  Pietism, Enthusiasm, Revivalism........   5

          2.  Hidden Doctrines in Neutral Methods....   6

     E. Results of Denying the Efficacy of the Word..   6

          1.  Gadarene Swine.........................   6

          2. Clergy Sex Offenders....................   7

 

II.  Lutherans Have Gone A-Whoring with the Reformed, Again...........................................   8

     A.  McGavran and Fuller Seminary................   8

     B.  C. Peter Wagner, Pentecostal Faith Healer... 10

     C. WELS Sneaks in Fuller and McGavran Slowly.... 10

     D. Ocsar Naumann Promotes TELL.................. 11

     E. Valleskey "Spoils the Egyptians"............. 12

 

III.  Where It Started............................... 12

     A. Fuller Seminary.............................. 12

     B. Harold Ockenga............................... 13

     C. Fuller Attacks Biblical Inerrancy............ 13

     D. Fuller Attacks Salvation through Christ...... 14

     E. Fuller Attacks Pauline Authorship............ 14

     F. Fuller and Pentecostalism.................... 15

          1. C. Peter Wagner......................... 15

          2. John Wimber............................. 15

     G. Fuller, Cho, and the Occult.................. 16

          1. Results of Denying the Means of Grace... 16

          2. No Authority Left to Judge the Spirits.. 16

          3. Cho and the Occult...................... 16

          4. Cho and Robert Schuller................. 18

          5. Schuller, Napoleon Hill, and the Occult. 19

 

IV.  Fuller and Conservative Lutherans............... 21

     A. "Mark and Avoid" Becomes "Register and Attend" 21

     B. Lawrence Olson Boasts about His Alma Mater... 22

     C. Fuller and WELS.............................. 23

     D. Fuller and the Missouri Synod................ 23

          1. Waldo Werning, Fuller Student........... 23

          2. Kent Hunter, D. Min. (Fuller)........... 24

          3. Stephen Wagner, D. Min. (Fuller)........ 25

          4. Elmer Matthias, D. Min (Fuller)......... 26

          5. Roger Leenerts.......................... 26

     E. Selling Pentecostal Books

                   in The Northwestern Lutheran............ 27

 

V.  False Doctrines from Fuller, Endorsed by WELS, ELCA, and the LCMS.................................... 28

     A. Church Growth Defined........................ 28

     B. False Doctrine:  Rejecting the Word Alone.... 28

     C. False Doctrine:  Management by Objective..... 31

          1. Luther versus MBO and SMART Goals....... 32

          2. Doubt in the Word....................... 34

     D. False Doctrine:  Church Growth Eyes.......... 34

          1. Luther versus Church Growth Eyes........ 36

     E. False Doctrine:  Soil Testing

                  and Receptivity Rating Scales........... 36

     F. False Doctrine:

           Entertainment Evangelism, Friendship Sunday,

                       and Seeker Services................ 38

     G. False Doctrine:

                 Community Churches and Adiaphora.......... 43

     H. False Doctrine:

                   Lay Pastors and Cell Groups............ 44

     I.  False Doctrine:  Everyone a Minister........ 47

     J. False Doctrine:

                Women Usurping Authority over Men

                         and Teaching Men.................. 48

     K. False Doctrine:  Making Disciples............ 49

     L. False Doctrine:  Unionism.................... 54

     M. False Doctrine:  Methodist Worship

                    for Lutheran Congregations............. 60

 

 

 

 

 

 

 

 

 

I.  Proof of Corruption

 

          A. The Gospel Persecuted, Misconduct Rewarded

 

The district mission board said to the council of a conservative Lutheran congregation, "Fire your pastor!"  They said, "Why should we?  We like our pastor."  The board said, "Make up something or we will cut off your funds."  Under pressure, the council fired the pastor, who had served faithfully many years in the deep South.  He was not guilty of sexual misconduct or false doctrine, but he was critical of the Church Growth Movement.  He was denied ministerial status, even when he appealed. 

 

In another district of the same synod, a pastor was caught with the wife of a church member.  He was removed from the ministerium but was immediately given a quasi-pastoral job by a synod agency in the same state.  The adulterous pastor has been known for years as the ultimate Church Growth pastor in the district.  He was always held up as the example for other pastors to follow. 

 

                      B.  Unionism with ELCA

 

The Missouri and Wisconsin Synods have become poor imitations of the Evangelical Lutheran Church in America, laying up for them­selves treasures on earth while the Biblical doctrines entrusted to them are allowed to rust and decay (Matthew 6:19-20).  In fact, the leaders of WELS and the LCMS are only too happy to work with and under the leadership of ELCA, in evangelism, worship, and many other areas.  The district presidents and synod presidents of WELS and the LCMS cannot be convinced in their own hearts that their stated doctrinal positions are true, since they are so glad to ape ELCA in thought, word, and deed.  The mission boards leaders of all three Lutheran bodies, 99% of all Lutherans in America, look to Fuller Theological Seminary, Pasadena, California, for their doctrine.  Walther's dream of doctrinal unity among all Lutherans in America has been turned into a nightmare.  WELS and LCMS leaders pretend to oppose the ordination of women, homosexuals, and lesbians, but they plan joint religious activities with these same people in ELCA, proving their doctrine by default.

 

                    C. Church Growth Movement

 

How can things be so dreadful, even among the Lutheran church bodies which want to be called conservative?  I began looking at the problem in Liberalism:  Its Cause and Cure.  I was serving a Wisconsin Synod congregation at the time and learning how to use a computer and database.  Realizing that the database was the ultimate note card system, I began adding my favorite Lutheran quotations to IBM's Professional File.  Then, when Rev. Wayne Mueller denied that there was any Church Growth in WELS, I started adding citations from Church Growth materials from WELS, Fuller Seminary, the LCMS, and ELCA.[1]  There was and still is a great demand for the comparisons which I continue to assemble from the database of 2200 citations.

 

The exercise was not academic for me.  I wanted to know why supposed Lutherans were so antagonistic toward the liturgy, Lutheran hymns, the Confessions, and Luther's doctrine.  The Michigan District of WELS started two congregations, Pilgrim Community Church and Crossroads Community Church, which tried as much as possible to be non-Lutheran.  The first one flopped under the leadership of an ex-minister who was removed "for cause."  The second congregation left Lutheranism with its WELS trained pastor and 50 former WELS Lutherans.

 

              D.  Denial of the Efficacy of the Word

 

Clearly the LCMS and WELS leaders do not trust in the Means of Grace, adopting instead the position of the Reformed, as will be detailed later.  Even more importantly, they deny the doctrine of the efficacy of the Word, which is foundational for all Lutheran doctrine.  There are only two positions possible about the Holy Spirit.  One is clearly taught in the Bible, the Church Fathers, the Lutheran Reformation, Lutheran hymns, and the old Synodical Conference:  the Spirit never works apart from the Word, the Word never works apart from the Spirit.  (Isaiah 55:8-11)  The other position, which Lutherans call Enthusiasm, separates the work of the Holy Spirit from the Word.

 

               1.  Pietism, Enthusiasm, Revivalism

 

Historically, the denial of the efficacy of the Word in Lutheranism has one primary starting point - a movement called Lutheran Pietism, started by Philip Spener and August Francke.  It surfaced again in American Lutheranism in the 19th century, under the name of revivalism or New Measures.  Enthusiasm has had its most recent and destructive impact in the Church Growth Movement, which has been adopted wholesale by the LCMS and WELS, as well as ELCA.  Pietism, revivalism, and the Church Growth Movement have so much in common because all three deny the same doctrine of the efficacy of the Word. 

 

             2.  Hidden Doctrines in Neutral Methods

 

All three movements (Pietism, revivalism, Church Growth) pretend to be non-doctrinal and therefore pose the greatest danger to Lutheranism.  Lutheran doctrine will defeat any false doctrine, but Lutherans have trouble with a-doctrinal positions.  When a false teacher says, "We are only giving you methods for helping your denomination grow," he is lying.  The actual doctrines are deeply hidden and must be brought to light, just as anaerobic infections need air to be cured.  If an anaerobic infection is not cut open and drained, blood poisoning will soon kill the hapless victim.

 

Those who claim to promote methods and not doctrines are secret unionists.  Either they want all denominations in one visible church, or they have no love at all for pure doctrine.  They slip away from any discussion about doctrine by flattering potential critics.  One pastor said about a Church Growth leader, "It's easier to pick up soap in a shower than it is to find out what he really thinks."  One unionist, who organized the ELCA/WELS/LCMS evangelism program, simply agrees with anyone who disagrees, leaving everyone confused.

 

          E. Results of Denying the Efficacy of the Word

 

                        1.  Gadarene Swine

So many Church Growth pastors have tumbled out of Lutheranism that they have infringed the copyright of the Gadarene swine (Mark 5:1ff).  Pastor Steve Quist (Evangelical Lutheran Synod) started Seeker Services (see Willow Creek and David Valleskey's We Believe) in Naples, Florida, and was ousted by ELS President George Orvick.  The visibility of Quist popped the Church Growth bubble in the ELS.  The Wisconsin Synod still tries to influence its sister church, but WELS is in love with "everyone a minister" while the ELS continues to emphasize the pastoral office and the Means of Grace.

 

Pastor Rick Miller, trained at Willow Creek Community Church, founded Crossroads Community Church as a WELS mission, with the approval of District President Robert Mueller.  Miller left Lutheranism with his members when a few of us objected to his doctrine and practice. 

 

Pastor Kelly Voigt, WELS, trained mission pastors for the synod and conducted Seeker Services before he left Lutheranism with his WELS congregation in Tallahassee, Florida.  The congregation no longer exists.  Voigt was called to  Crossroads to conduct Seeker Services.

 

Pastor Mark Freier promoted Reformed doctrine as a member of the WELS Youth Commission and pastor at St. Peter's in Plymouth, Michigan.  The WELS Kingdom Workers funded a call for him in Coral Gables, Florida, with Pastor Randy Cutter and Pastor Robert Timmerman.  All three pastors became charismatic and left Lutheran­ism with their congregation, leaving the district with a building, a huge debt, and no members.  Pastor Freier is now serving at Crossroads Community Church, mentioned above, a non-Lutheran congregation with three pastors trained in Church Growth by WELS.

 

Pastor Dan Kelm organized Seeker Services in Indianapolis, Indiana, and served as a WELS expert on cell groups.  As a missionary to Bulgaria, he began worshiping with non-Lutherans and was returned to the States.  He announced he had a job with Campus Crusade, but he was called to serve a Missouri Synod congregation one month after he joined it. 

 

Three WELS pastors and a lay worker serving in Taiwan feathered out and began speaking in tongues.  The Wisconsin Lutheran Seminary faculty said it was permissable, as long as they did not promote tongue-speaking.  The charismatics left Lutheranism anyway, and their fate is not known.  Raising the issue with a Lutheran leader will drop the room temperature 20 degrees and stop all conversa­tion.

 

Pastors Richard Stadler, Iver Johnson, and Michael Albrecht circulated their famous screed "Heirs Together" (nicknamed "Errorists Together") for years in the WELS.  The badly written "confession" argued for women's suffrage using the historical-critical method.  Stadler and Mark Freier were featured speakers at the WELS international youth rally in Columbus, Ohio.  Stadler was also the main speaker at a national WELS Lutherans For Life meeting.  Johnson served on the WELS commission which created the feminist Christian Worship hymnal.  Albrecht was formerly listed as on the advisory board of the feminist, pro-homosexual Lutheran Forum Letter (ELCA/LCMS) and simultaneously an editor of the more conservative Logia journal.  Stadler, Johnson, and Albrecht were ousted from the Wisconsin Synod.  They took their congregation out of WELS, and instituted open women's suffrage in place of the covert suffrage of the past.  Stadler is known for his support of Church Growth and women's ordination.

 

Dorothy Sonntag was not the first woman editor serving a Lutheran denominational magazine.  The Lutheran (LCA and then ELCA) had women on the staff, but women did not write editorials for ELCA, as Sonntag did for WELS before quitting and joining the ELCA and serving as a minister of sorts.  Because feminist causes, especial­ly women's ordination, are so important to Fuller Seminary and Church Growth, Sonntag's case is worth noting. 

 

                     2. Clergy Sex Offenders

Many Church Growth pastors, WELS and LCMS, have been caught with their pants down, sometimes with the same sex.  Clergy sexual abuse is not limited to Church Growth advocates, but they seem over-represented on the list.  The pastors with the best people skills are able to blame their adultery on their wives and remain in the ministry, even in the same congregation, with a new victim as a spouse.  Infidelity to the Word is the fuse which ignites marital infideli­ty, as Luther pointed out:

 

     No work is so evil that it can damn a man, and no work is so good that it can save a man; but faith alone saves us, and unbelief damns us.  The fact that someone falls into adultery does not damn him.  Rather the adultery indi­cates that he has fallen from faith.  This damns him; otherwise adultery would be impossible for him.  So, then, nothing makes a good tree except faith."

          Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis:  Concordia Publishing House, 1959, I, p. 475.  Matthew 7:15‑23. 

 

II.  Lutherans Have Gone A-Whoring with the Reformed, Again

 

                 A.  McGavran and Fuller Seminary

The Church Growth Movement is so intimately connected with Fuller Theological Seminary and Donald McGavran that one cannot understand the collapse of Lutheranism today without considering the toxic influence of the man and the school.

 

Donald McGaran is dead, but he rules American Lutheranism from the grave through his disciples in the Missouri Synod, Wisconsin Synod, and ELCA.  He was a missionary in India for the Disciples of Christ, a large, ecumenical, liberal denomination which opposes infant baptism.  McGavran worked with the ultra-liberal denomina­tion and with the radical leftist World Council of Churches all his life. 

 

     Donald C. McGavran died at home home in Altadena, California, on July 10, 1990.  He was 92 years old.  Dr. McGavran is widely recognized as the founder of the church growth movement, a movement which has sought to put the social sciences at the service of theology in order to foster the growth of the church.  In August of 1989 I borrowed a bicycle and pedaled several miles uphill up from Pasadena to Altadena.  I found Dr. McGavran in his front yard with a hose in hand, watering flowers.

          Prof. Lawrence O. Olson, (D. Min., Fuller),

     "See How It Grows: Perspectives on Growth and the Church," EVANGELISM, February, 1991,  Professor, Martin Luther College (WELS), p. 1.[2]             

 

An Enthusiast to the core, McGavran was informed by God that he was not concerned enough about numbers when he was a missionary in India.

 

     I was thinking some hard thoughts about my Presbyterian friends when the Lord said to me, "Donald, you sat on the executive committee of the Indian Mission of the Disci­ples of Christ for twenty‑five years, didn't you?"  I said, "Yes, Sir."  He said, "How much time did you spend describing the growth or nongrowth of your church?"

          Donald A. McGavran and Winfield C. Arn, Ten St­eps for Church Growth, New York:  Harper and Row, 1977, p. 65.                  

 

Unfortunately, McGavran's liberal theological training was worsened when he earned a Ph.D. in education at Columbia University in New York.  The guiding light of education at Columbia was John Dewey, an atheist who signed the Humanist Manifesto.  McGavran was heavily influenced by statistical analysis, which secular authorities claim can predict the future and diagnose current problems.  Unlike peering at sheep entrails, statistical analysis requires hours of tedious work, inspiring awe rather than ridicule.

 

McGavran's first effort at combining mission work and statistical analysis resulted in The Bridges of God, 1955.  His second work, Understanding Church Growth, became the Bible of the Church Growth Movement, very much like the Book of Mormon, often mentioned and seldom read, due to its extraordinary dullness.  McGavran's genius was not in writing books, but in promoting his cause through thousands of letters.  He was ready to give up completely (mark this well) when someone wrote him a letter encouraging him to stay the course.[3]  Letters written to faithful Lutheran pastors can have the same effect.

 

McGavran labored in obscurity for years at Northwest Christian College in Eugene, Oregon, until he was hired in 1965 to head the School of World Mission at Fuller Seminary, where he moved his portable Institute of Church Growth.  McGavran's maiden speech to assembled bigwigs and potential donors was larded with statisti­cal analysis, alarming the master of ceremonies so much that he broke the spell by urging an impromptu group rendition of "Beauti­ful Sunshine." 

 

The leverage of the Church Growth Movement in Lutheranism can best be understood by the clever way it was introduced to all denomina­tions, from the top down.

 

     The conscious attempt to apply church growth philosophy to America was stimulated in the fall of 1972 by Pastor Charles Miller, then a staff member of Pasadena's Lake Avenue Congregational Church.  At Miller's urging, I organized and asked McGavran to team‑teach with me a pilot course in church growth designed specifically for American church leaders. We did it only as an experiment, but the results were remarkable: One of the students, Win Arn, left his position with the Evangelical Covenant Church and founded the influential Institute for American Church Growth.

          C. Peter Wagner (study questions by Rev. John Wimber), Your Church Can Grow, Glendale:  G/L Regal Books 1976, p. 15.     

 

          B.  C. Peter Wagner, Pentecostal Faith Healer

C. Peter Wagner, a Pentecostal Baptist, studied under McGavran in 1967 and became the Donald A. McGavran Professor of Church Growth at Fuller Seminary in 1984, the same year he founded the North American Academy for Church Growth.  Wagner and McGavran converted Win Arn, as portrayed movingly by Arn himself:

 

     To acquire more expertise in Church Growth thinking, I visited the School of World Mission and Church Growth at Fuller Theological Seminary.  When I inquired concering resources and materials for American Church Growth, I found that Dr. Donald McGavran and C. Peter Wagner were team‑teaching a course applying world principles of Church Growth to the American scene.  I immediately became a part of that group.  As I listened and learned, I realized here was the effective approach to evangelism for which I had been search­ing.  In those hours, I experienced my third birth‑‑"conversion" to Church Growth thinking.  [Winfield C. Arn]

          Donald A. McGavran and Winfield C. Arn, Ten Steps for Church Growth, New York:  Harper and Row, 1977, p. 12.

 

           C. WELS Sneaks in Fuller and McGavran Slowly

There is no doubt that McGavran, Wagner, and Arn successfully recruited the world mission executives in the LCA, ALC, LCMS, and WELS first, then converted the American mission and evangelism board members.  They have left a paper trail which cannot be erased.  The world missions professor at Wisconsin Lutheran Seminary was already taking note of McGavran and Church Growth in 1974.

 

     Dr. Donald McGavran, Dean Emeritus and Senior Professor of Mission at the Institute of Church Growth, Pasadena, California, is very much concerned about the Two Billion.  He severely censures the leaders of the World Council of Churches as having 'betrayed the Two Billion.'

          Ernst H. Wendland, "Missiology‑‑and the Two

     Bil­lion," Wisconsin Lutheran Quarterly, January, 1974, vol. 71,  p. 9.

 

                  D. Ocsar Naumann Promotes TELL

By 1977, Church Growth was being promoted uncritically in WELS through an official newsletter, TELL, from WELS headquarters, the first issue featuring a cover article by Synod President Oscar Naumann.

 

     TELL has served the church faithfully for 15 years.  Three editors have served; Ronald Roth (1977‑84), Paul Kelm (1985‑88), and the undersigned since 1989...The lead article in the first issue of TELL was titled 'Church Growth ‑ Worthwhile for WELS.'...The author of this article in April 1988 issue of TELL concludes, 'It's obvious by now that I believe we in WELS can profit greatly from the writings of the church‑growth leaders.' ... TELL as a separate publication ends with this issue.  Nevertheless, the focus of The Evangelism Life Line will continue for years to come as an integral part of the new Board for Parish Services journal ‑ PARISH LEADERSHIP.

          Rev. Robert Hartman, TELL (WELS Evangelism) Summer, 1992.               

 

The interlocking nature of world missions, American missions, and evangelism can be seen in Wendland's favorable mention of TELL.

 

     The publication TELL ("The Evangelism Life Line") has been inaugurated to promote the cause of church growth.

          Ernst H. Wendland, "Church Growth Theology," Wisconsin Lutheran Quarterly, April, 1981, vol. 78, p. 105.   

 

Professor Wendland also wondered whether WELS should adopt Church Growth principles.

 

     In the light of church growth principles as they are promulgated in many mission schools these days, the question naturally arises as to whether or not our approach to world mission work is in need of reassessment or improvement.

          Ernst H. Wendland, "Church Growth Theology," Wisconsin Lutheran Quarterly, April, 1981, vol. 78, p. 108. 

 

               E. Valleskey "Spoils the Egyptians"

David Valleskey, the new president of Wisconsin Lutheran Seminary, left no doubt about the answer to Wendland's question.

He was already teaching Church Growth in his evangelism course at the seminary and at the 1986 summer school for pastors.

 

     There is a fourth option, which is the choice of this writer.  It is the same kind of approach Lawrence Crabb, a Christian counselor, advocates over against the use of secular counseling resources.  He calls it "spoiling the Egyptians" (Exodus 12:36, KJV), after the action of Israel at the time they left Egypt, when they took from the Egyptians what would stand them in good stead on their journey...Yet this writer is confident we won't go astray in adopting a "spoiling the Egyptians" approach to the various Church Growth Movement sociological prin­ciples and the research that produced them.

          David J. Valleskey, "The Church Growth Movement:  An Evaluation," Wisconsin Lutheran Quarterly, Spring, 1991 88, p. 115f. Holidaysbu­rg, Pa, 10‑15‑90.  [Larry Crab is a favorite author of the Church Growth Movement.]      

 

In Valleskey's new book, We Believe, Therefore We Speak, all the major themes of Enthusiasm and the Church Growth Movement are endorsed, including the anti-confessional, anti-Lutheran, anti-Christian Seeker Service from Willow Creek Community Church.  All the pastors who have tumbled out of Lutheranism were trained by Valleskey to "spoil the Egyptians" at Fuller Seminary.

 

III.  Where It Started

 

                        A. Fuller Seminary

Fuller Seminary was founded in 1947 by Charles Fuller of "The Old Fashioned Revival Hour."  Fuller was an orange grower who studied at a Bible institute and was ordained.  His radio broadcast was quite the sensation of its time, and he seemed to be quite unlike the priapic televangelists of our day, men who invent doctrines as strange as their lives.  Fuller was a Fundamentalist, so he began a school which would teach the inerrancy of the Bible.

 

     Fuller Theological Seminary was founded in 1947.  It was brought into being through the efforts of Charles E. Fuller of the "Old Fashioned Revival Hour."  He secured the services of Harold John Ockenga, then minister of the Park Street Church in Boston, as president of the fledgling institution.  The school opened its door with four faculty members:  Wilbur Moorehead Smith, Everett F. Harrison, Carl F. H. Henry, and myself.

          Harold Lindsell, The Battle for the Bible, Grand Rapids:  Zonderva­n, 1976, p. 106.

 

     From the beginning it was declared that one of the chief purposes of the founding of the seminary was that it should be an apologetic institution...It was agreed from the inception of the school that through the seminary curriculum the faculty would provide the finest theologi­cal defense of biblical infallibility or inerrancy.  It was agreed in addition that the faculty would publish joint works that would present to the world the best of evangelical scholarship on inerrancy at a time when there was a dearth of such scholarship and when there were few learned works promoting biblical inerrancy.

          Harold Lindsell, The Battle for the Bible, Grand Rapids:  Zonderva­n, 1976, p. 106f.

 

                        B. Harold Ockenga

Rev. Harold Ockenga took pride in not talking about doctrinal differences.  The institutions he was most indentified with in his lifetime, the Billy Graham Evangelistic Association, Christianity Today, and Fuller Seminary, turned liberal with amazing speed.  Fuller Seminary gave up its doctrinal position on Biblical inerrancy only 15 years after it was founded.  Charles Fuller's son, Daniel, who studied under the adulterous Swiss theologian Karl Barth, was instrumental in turning Fuller away from its original position on inerrancy.  The conservative fa