In an article in the June letter from the director I outlined some of the ways in which the ELCA is fully embracing and constantly promoting and empowering the entire LGBTQIA+ agenda. A link to that article can be found here. One of the ways is the fact that the ELCA Church Council declined to consider the document, “Trustworthy Servants of the People of God,” even though it had been recommended to them by the ELCA Conference of Bishops. Instead they referred it back to the Domestic Mission Unit for revision. We all know that the process for writing and revising this statement of what the ELCA expects of its rostered ministers will not be complete until it fully conforms with everything desired and demanded by the relentless LGBTQIA+ agenda.
Too Conservative
We also have been wondering all along when the ELCA would decide that the Human Sexuality social statement, which was approved by the Churchwide Assembly in 2009, is just too conservative in its allowing for and even giving a place of respect to traditional views. Lo and behold. It looks like that time is coming.
Update on the Revision Process
By going to https://elca.org/rosteredlife you can find an update on the revision process for the “Trustworthy Servants” document. At the bottom of the page you can find a link to FAQ’s – Frequently Asked Questions. One of the Frequently Asked Questions is as follows –
“Does ‘Human Sexuality: Gift and Trust’ need updating too? The Northwest Washington Synod Assembly has submitted a memorial to revise the social statement on sexuality, and the proposal to reopen this social statement will come before the 2019 Churchwide Assembly.”
What Next?
Did any of us actually believe that what was approved in 2009 would be where it would stay? Were any of us actually naïve enough to believe that the “bound conscience” argument that was used to gain support for the human sexuality social statement would actually provide for the protection of the bound conscience of those with traditional views? After the ELCA human sexuality social statement and the document describing the ELCA’s expectations for its rostered leaders fully conform to the desires and demands of the radical, relentless LGBTQIA+ agenda, what will it be next? Will the ELCA then rewrite and revise its doctrinal statement – its confession of faith – so that it actually conforms to what the ELCA actually believes and what the ELCA allows its pastors to believe and teach?
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