A CRIPPLE AND A KING

by Dennis D. Nelson
Executive Director of Lutheran CORE

I am very grateful to God for the privilege and blessing of being able to live in a place and at a time where and when good medical care is available. The last few months both my wife and I have had orthopedic surgery. My wife had total hip replacement surgery in early August, and then because of a complication had to have a second surgery nine days later. I tried to be a good care giver. I developed a real sense of appreciation for the many people in our congregations who are care givers. As my wife was getting better every day, I also developed a real heart for people who are care givers for people who are not getting better.

Fortunately my wife continued to improve and was cleared for driving in time for me to have total knee replacement surgery in mid-October. She has now transferred her walker and cane to me.

Dealing with three orthopedic surgeries in just over two months, and all the limited mobility and physical therapy that they involve, I am very grateful to live in a place and at a time where and when good and rehabilitative orthopedic care is available. It also got me to thinking about a young man in the Bible who became lame from a very serious injury when he was only five years old. He did not have good orthopedic care. Rather his injury severely impacted the rest of his life. His story also speaks to me as I anticipate Reformation Sunday.

2 Samuel 9 tells of the time after David had united all twelve tribes into one glorious kingdom. He had defeated all his foes and is now living in peace and prosperity. As he is sitting on his throne, he begins to wonder if anyone in Saul’s family is still alive. He summons a man by the name of Ziba, who had been one of Saul’s servants.

No doubt Ziba is very suspicious when David asks, “Is there anyone remaining of the house of Saul to whom I may show the kindness of God?” Ziba knows full well that normally it would be a new king’s policy, once his own kingdom is secure, to eliminate anyone remaining from the former dynasty. For as long as even one person is still alive from the former family, that person could be a threat to the throne. But in spite of any misgivings Ziba still answers honestly. “There remains a son of Jonathan,” he says. But then, to downplay any notion that Mephibosheth could ever be a threat, he adds, “He is crippled in his feet.”

The king persists, “Where is he?” Ziba answers. “He is in the house of Machir son of Ammiel, at Lo-debar.” “At Lo-debar” – as if to say, “He lives across the river, way out in the sticks; I would not give him a second thought.” But the king persists, “As long as there is one descendant left, I want him brought here.” And so David sends for Mephibosheth, whom the Bible describes as “son of Jonathan son of Saul,” as if to remind us that this crippled boy is the only survivor of that half-crazed lunatic who had spent a big part of the best years of his life chasing a personal enemy, David.

2 Samuel 4: 4 tells us how Mephibosheth had become crippled. He was only five years old when the Israelites lost in battle to the Philistines and both his grandfather Saul and his father Jonathan were killed. As the news reached the king’s house Mephibosheth’s nurse picked him up and fled. In her haste to flee, the five-year-old fell and became lame.

Now – many years later – a crippled boy enters the throne room of the most powerful man in that part of the world. He falls on his face and does obeisance. I am sure that this was not a graceful bow. Rather it was a very scared teenager, who dropped his crutches and then fell face down flat on the floor in front of everyone. Lying there, shaking, wondering what was going to happen to him next.

But David leans forward and says, “Mephibosheth.” Somewhere from that crippled, disabled body, a very scared-sounding voice says, “I am your servant.” The King draws near. “Mephibosheth, you have absolutely no reason to be afraid of me. I asked you to come here so that I could be kind to you. I want to be kind to you because of the promise I made to your father, Jonathan. I loved your dad, and your dad loved me. So I want to show God’s kindness to you in any way that I can. I will restore to you all the land that belonged to your grandfather Saul, and you yourself shall eat at my table always.” The astonished boy raises his head just enough for two very scared-looking eyes to peer out and for a very frightened voice to say, “Why would you care about a dead dog like me?” Tenth century B. C. Hebrew people had a very low view of dogs, and anything dead was vile and unclean. So for Mephibosheth to call himself a dead dog was basically to describe himself as a stinking pile of garbage.

He had known insults all his life. Mephibosheth was not even his real name. 1 Chronicles 8 and 9 tell us that his birth name was Merib-baal, which means “Hero of Baal.” In spite of its connection with a pagan deity, in the minds of many it was a name of honor. But as time went on, people began calling him not Merib-baal “Hero of Baal,” but Mephibosheth, which means “Man of Shame.” And so, as he lay on the floor before the king in his moment of greatest personal vulnerability, I have a feeling that a lifetime of name-calling and ridicule began flooding over him, as he heard once again all the humiliating insults that he had received from those who considered him to be worthless and despicable. Mephibosheth – Man of Shame. And so he said, “Why would you care about a dead dog like me?”

But the king did not treat him with the disdain that he was accustomed to. David repeats, “I loved your dad and your dad loved me. Because of my love for your dad and the promise I made to him, I want to give back to you everything that you have lost. Your grandfather’s houses and lands – from now on they will all be yours. And Ziba and his sons and servants will now be your servants.” But even with all that, the king had not finished lavishing his amazing grace upon this totally astonished, crippled boy. “Mephibosheth, all that is now yours. But I also want to give you one more thing. I want you to live in the palace with me. I want you to sleep in my house. And every evening, when I eat my dinner, I want you to be at the table with me.” Can you even imagine how all that must have sounded to a crippled Mephibosheth – a Man of Shame – as he was lying on the floor – totally amazed over the king’s grace?

Mephibosheth reminds me of a German monk by the name of Martin Luther who – when he discovered the Gospel – was also amazed over the Heavenly King’s grace. At first Luther was deathly afraid of God, because he saw God as a harsh judge who made demands and had a level of expectations that Luther would never be able to meet and satisfy. The harder he tried, the more he saw himself falling behind. But then – through his study of the Bible – he discovered the Gospel – that we are justified by His grace as a gift (Romans 3: 24). Through faith in Jesus and His death and resurrection we can receive forgiveness of sins, the hope of eternal life, and a sure and certain standing before God that we would never be able to achieve through our own efforts.

And you and I are like Mephibosheth. Before the King of Heaven drew us near, we were running from Him in brokenness and shame. Too scared to come into His presence because we were certain He would only judge and condemn. But one day He summoned us – or at a time of great personal need we came to Him, trembling. He responded in a way we never would have expected. He reached out and touched us and gently said, “Don’t be afraid. I want to give you back everything that you have lost because of sin. I want you to inherit all the riches of Heaven. And even more than that, I want you to be My child and live with Me forever.” When we protested, “Why would you bother with a worthless loser like me?” He answers, “Because I love you and because of the promises I made to you.”

Think for a moment about your life – your status – your being in the Kingdom of God. Why in the world would the King of Heaven want you at His family table? Is it because of your goodness, holiness, wonderful personality, or even your spiritual potential? The Bible answers with a very flat, unflattering No. As Romans 5 says: “Christ died for the ungodly.” Jesus did not die for good and deserving people. (Of which there aren’t any.) Rather “while we were sinners Christ died for us.” “While we were His enemies, we were reconciled to God through the death of His Son.”

Ephesians 2 – When we were dead in trespasses and sin, He loved us and made us alive. He raised us with Christ and gave us a seat at His heavenly dining room table. And all this He did because that’s just the kind of God He is and because of the promises He made to us. He specializes in restoring people who have been crippled by sin and giving them a place at His heavenly table.

Years later Mephibosheth had a young son whom he named Mica, which means, “Who is like the Lord?” Imagine the joy and gratitude that Mephibosheth must have felt at the time of the birth of his son. Perhaps he thought, “I never would have dreamed that I would live to see a day like today. Not only did I survive. I am richly blessed. I am a wealthy man. I am part of the family of the king. And now I have a family of my own. God has given me a son. Every time I look into the face of my boy, I will always ask myself, ‘Mica? Who is like the Lord?’” The answer, of course, is that nobody is like the Lord.

2 Samuel 9 concludes with these words. “Mephibosheth lived in Jerusalem, for he always ate at the king’s table.” And then it reminds us of Mephibosheth’s condition by adding, “He was lame in both his feet.”

We too are crippled in so many ways by sin. We too, like Mephibosheth, have been invited to become children of a King. Mica – Who is like the Lord? Like Mephibosheth, will we accept the invitation?

September 2026

Dear Friends in Christ –

The First Reading for September 13 from Genesis 50 is the culmination of the account of the reconciliation between Joseph and his brothers.  There is something absolutely amazing going on here – the healing and restoring of a broken relationship through confession, repentance, and the giving and receiving of forgiveness.   

A few chapters before Judah had offered to stay behind in Egypt in place of Benjamin in order to not break their father’s heart.  Here we see the selfless act of a person who is willing to suffer the punishment that was coming to someone else.  And that person is a biological ancestor of Jesus. 

The brothers go back home, knowing full well that they are now going to have to tell old Jacob, “Joseph is still alive.”  The problem is that in saying that they are going to have to tell their father what they did twenty-two years before. 

Reconciliation and restored relationship are not about avoiding difficult conversations or uncomfortable, unpleasant situations or covering them up.  Instead reconciliation and restored relationship always require telling the truth. 

The miracle of rebuilt trust and community takes truth telling, confession, repentance, and forgiveness.  And that is what happens here.  After twenty-two years it happens here.  For the first time – finally – they are a family.     

Where in your life is a relationship that needs reconciliation?  Where have you been most deeply hurt by someone?  And/or where have you most deeply hurt someone else? 

 Think about the one who hurt you.  You might think, he or she does not deserve to be forgiven.  Maybe he or she does not deserve it.  Neither did Joseph’s brothers deserve it.  Neither do you and I deserve it.

Forgive him or her anyway.  Do it because of the One who also was stripped of His robe, who also was deserted and betrayed, and who said, “I will pay the price.  I will bear the cross.  Let the punishment fall on me.”

What made Joseph able to endure – and endure so graciously – so many years of being mistreated and not take revenge on his brothers?  The same three things that can make us able to endure it.  Three things that are mentioned in Genesis 50 and Matthew 18, the First Reading and Gospel for September 13. 

1. Knowing that their father had told him to do it.  In Genesis 50: 16-17 Joseph’s brothers approach him saying, “Your father gave this instruction before he died.  ‘Forgive the crime of your brothers and the wrong they did in harming you.’”
2. Knowing how much he had been forgiven.  In contrast Matthew 18: 23-35 tell of a man who had been forgiven ten thousand talents (a huge amount) who refused to forgive one hundred denarii (a much smaller amount).
3. Knowing that God makes all things work together for good.   In Genesis 50: 20 Joseph said to his brothers, “Even though you intended to do harm to me, God intended it for good, in order to preserve a numerous people, as he is doing today.” 

We all need to forgive – and we all need to be forgiven. We all need the sweet promise of Psalm 103: 12 (part of the Psalm for September 13).  “As far as the east is from the west, so far he removes our transgressions from us.”  

It is very true what has often been said that the person whom we refuse to forgive will always hold power over us.  But there is also a very strange corollary which seems to be the way the ELCA thinks and operates.  You will lose power if you forgive.  You will lose power over the one whom you choose to forgive.  And power is what it is all about.       

The apostle Paul wrote, “The law kills, but the Spirit gives life” (2 Corinthians 3: 6).  With the law, no matter how much you do, it is never enough.  You always need to do better and more.  The law is a relentless, cruel, never-satisfied task master.

The same thing is true of the ELCA’s constantly calling on us to repent of racism, sexism, male dominance, white supremacy, homophobia, transphobia, and Islamophobia.  No matter how much we repent, it is never enough.  We will always need to grovel and repent more.  How long will the ELCA keep on calling on us to repent of the same things?  And why are they doing this?  I believe for two reasons.  First, at the heart of all this is a massive self-righteousness.  They are woke. They are not guilty of all the awful things that other people – especially old white people with traditional views – are guilty of.  And second, I believe that they want to so demolish the courage, will, and self-confidence of old white people with traditional views that they will not resist as the woke totally take over. 

As we learn more, we will keep you informed about how the stage is being set for an even more complete takeover at the 2028 ELCA Churchwide Assembly.  Thank you for your prayers, words of encouragement, and faithful financial support, all of which enable us to do our work of being a Voice for Biblical Truth and a Network for Confessing Lutherans.  Please find below links you can use to give a gift towards our regular operating expenses.  Your prayers are especially important to us.  Please let us know how we can be praying for you. 

In the Name of Jesus, who removes our sins as far as the east is from the west,  

Dennis D. Nelson
Executive Director of Lutheran CORE
P.O. Box 1741
Wausau WI 54402-1741

HUMAN SEXUALITY

One of our ministry goals as Lutheran CORE is to provide resources for those who want to learn more about and/or want to inform their congregations about what the ELCA is actually doing. 

The task force that is reconsidering the 2009 ELCA social statement, “Human Sexuality: Gift and Trust,” has released a study guide that focuses on the whole issue of bound conscience.  They are asking for responses by September 30.  Here are links to two articles which I have written recently that can help you evaluate, respond to, and lead your congregation in understanding and responding to this study guide.

For our July 2026 newsletter I wrote an article which gave an overview of the reconsideration process and evaluated the study guide as developed by the task force.  I described their work as “An Obvious Attempt at Damage Control.”    

An Obvious Attempt at Damage Control: – Lutheran Coalition for Renewal (CORE)

For my August 2026 letter from the director, I wrote an article that zeroed in on the whole concept of bound conscience, which is the focus of the work of the task force between now and the 2028 ELCA Churchwide Assembly. 

LETTER FROM THE DIRECTOR – AUGUST 2026 – Lutheran Coalition for Renewal (CORE)

CHURCHWIDE ASSEMBLIES

In our May 2026 newsletter I gave a long list of articles that I have written regarding the ELCA covering the period of time between the 2022 and 2025 Churchwide Assemblies along with a summary of the major points from each of these articles. 

What’s Next With The ELCA? – Lutheran Coalition for Renewal (CORE)

Here is a link for those looking for a shorter and more condensed version of the above.

ELCA 2026 SUMMARY DOCUMENT

And here is a link to a document that focuses on actions taken and decisions made by the 2019, 2022, and 2025 ELCA Churchwide Assemblies.

ELCA 2019-2026    

Finally, my June 2026 letter from the director contained a list of questions that you can use if and/or when your synodical bishop or another synodical representative visits your congregation.

LETTER FROM THE DIRECTOR – JUNE 2026 – Lutheran Coalition for Renewal (CORE)

I hope and pray that these resources are helpful for you in understanding and in communicating to your congregation what the ELCA is doing and the direction in which it is going.    

One of the greatest joys that I have experienced while serving as Executive Director of Lutheran CORE has been working with a wonderful Board of Directors.  Over the years many different people have served on the Board, but they consistently are a group of people who have a deep love for and commitment to our Lord Jesus Christ, the authority of the Bible, the Great Commission, and mission of the church to make disciples of all nations. 

This month we say a big Thank You to Chris Johnson, associate pastor of Zion Lutheran Church, Wausau, Wisconsin (ELS), who is going off the Board, and a Warm Welcome to John Mohan, pastor of St. Luke Lutheran Church, Bloomsburg, Pennsylvania (NALC), who is coming onto the board.

Chris writes –

“It has been an honor and a privilege to be a part of the Lutheran CORE board for almost 6 years and being a part of Lutheran CORE for even longer.  I served as the board secretary for most of my time on the board.  Going back a bit further, Lutheran CORE provided a ‘shelter’ and ‘voice’ for me while serving in the ELCA, providing a solid group of colleagues in my early years of ministry, and a solid group of believers to converse with while on the board.  It is sad to ‘refrain from embracing’ the board now, especially as they meet in sunny Arizona soon, but God willing, there will come another ‘time to embrace’ in the future.  Until then, I know the board is in very good hands and is led by faithful, sharp, and incredible caring Christians, including Dennis Nelson, CORE’s Executive Director. 

“Being a part of the board has led me to meet some great people, many (perhaps all) who have contributed articles to the CORE newsletter.  All of them, like us here at Zion in Wausau, have also been through the sanctifying experience of witnessing to various pockets of the ELCA whether in person or in writing – bishops, fellow conference pastors, synodical leaders, and laity. Listening to many stories of their resolve in speaking ‘truth to power’ but also speaking the truth in love (Eph. 4:15) shows to me that the board is in good hands and that the Lord continues His work in plucking others out of the fire (Jude v. 23) through such faithful witnessing.”

John writes –

“I was born and raised in Iowa by faithful parents.  I humbly say that there hasn’t been a day in my life when I didn’t know the love of Jesus Christ.  My wife, Melanie, and I were married for 30 years and became parents to two beautiful girls by adopting internationally from Colombia.  My wife died in 2021 from amyotrophic lateral sclerosis (ALS).  Beginning with my second call, my focus for congregational ministry became evangelism and discipleship.  My experience has confirmed the importance of discipling but also revealed the challenges present within congregations and denominations.  At this point, I believe congregations don’t know how to make disciples, and denominations cannot effectively help.  Lutheran CORE, I believe, is uniquely positioned to offer congregations help with discipling ministries.  Using confessional theology to explore renewal, Lutheran CORE can help congregations embrace ‘discipleship’ that is rooted in Word and Sacraments, lived out within individual vocations, that then leads to renewal of a congregation.”  

Many thanks to NALC pastor Cathy Ammlung for this fifth in a series of videos intended to provide congregations – especially those with temporary or longer-term pastoral vacancies – with some tools for worship planning.  A link to her video can be found HERE.  A full manuscript of her presentation can be found HERE. 

In this video, Cathy talks about some of the distinctive qualities of contemporary worship and compares and contrasts that with much traditional worship.

Cathy writes –

Whereas the structure of traditional worship may “flow” like a river, much contemporary worship has more of an “ebb-and-flow” quality, like waves on the shore.  Its emphasis on the interplay of word and music may provide challenges, but also great opportunity for services that draw us into Spirit-led encounter with God, worship and praise of God, and being formed as true worshippers.  There are some suggestions for planning contemporary worship, and they take note of the fact that some churches do not have regular pastoral leadership.  In addition they may have members and planners that are not well versed in contemporary worship style and song.  There is even a brief section describing my “adventures with AI” in selecting songs fitting a specific theme! In her first video Cathy discussed the whole issue of why worship planning is important.  In her second video Cathy talked about the church year, including festivals.  The third video covers the lectionary. The fourth video covers more traditional hymnody and the most common Lutheran hymnals.    

Last month we featured a video by James and Hanna FitzGerald, in which they told about Hanna’s new book, which provides Advent devotionals for young children and their mothers.  HERE is a link to their review.  We are very glad to be able to share that Hanna’s book is now available through Amazon and is featured on the American Lutheran Publicity Bureau website. 

Here is the link to the ALPB website: https://alpb.org/product-category/devotions/

Here is the link to the Amazon page: https://a.co/d/0gOIHvd0

Congratulations to Hanna!  She is a former English teacher who is now a full-time mother while serving her church, St. Paul’s Lutheran Church in Fulton, Maryland (ELCA), alongside her husband, the Reverend James FitzGerald.  The FitzGeralds are the ones who provide the weekly, lectionary-based children’s messages on our website. 

A Video Conversation between Cathy Ammlung and Ethan Zimmerman

Many thanks to two frequent contributors to Lutheran CORE for this conversation regarding how the daily prayer offices can provide an easy-to-follow way for people to develop their personal worship and prayer life.  Cathy Ammlung is a retired NALC pastor and is well known for the Prayers of the Church and Hymn Suggestions which she offers on our website.  She has also provided many other videos, including her Toolkit for Worship Planners series.  Ethan Zimmerman is a newly ordained NALC pastor and is beginning his first call at Christ the King Lutheran Church in Newcastle, Wyoming.  A link to their video can be found HERE.

Cathy writes –

“We discuss the brief prayer offices (Ethan has) created, primarily but not exclusively for middle and high school aged kids. We talk about how having a personal/private WORSHIP format is helpful in deepening Christian formation, and why the structure of the daily prayer offices such as Morning Prayer, Evening Prayer, and Compline are so valuable. We also discuss how this ‘short form’ worship can be used and modified in small groups, house churches, retreat or youth group settings, and the like. Ethan is a very engaging conversation partner, so don’t miss it!”

Ethan writes –

“Attached are some prayer resources I have started to develop to help increase the frequency and give structure to prayer for those who are new to prayer. The 30 Day Psalm Cycle is lifted from the 2019 BCP (Book of Common Prayer) and the 60 Day Psalm Cycle is an attempt to drag the 30 Day Psalm Cycle out to 60 days. The ‘Daily Prayer Plan’ I made with young adults in mind, specifically one that I have been mentoring here and the ‘Simple Daily Prayer Plan’ is a simplified version (of an already simplified version) of the ‘Daily Prayer Plan’ that I made and distributed to the middle and high schoolers back in July.”

UNWRAPPING BOUND CONSCIENCE

by Dennis D. Nelson

Note:  Many thanks to Larry Becker, NALC pastor in southern California and member of the board of Lutheran CORE, for gathering several of the references and resources that are used in this article. 

Last month I wrote an article for the July issue of our newsletter about the study guide from the task force that is reconsidering the 2009 ELCA human sexuality social statement. HERE is a link to that article.  The study guide focuses on the whole issue of bound conscience, which is the term the social statement uses to describe the fact that people in the ELCA hold different views on same sex relationships.  This month I would like to further explore the whole concept of bound conscience – where it came from, whether it has been helpful, is it being followed, and what we might anticipate for the future.

Pages 19-21 of the original 2009 (the social statement was revised in 2025) version of “Human Sexuality: Gift and Trust” describe four different positions on same sex relationships that people within the ELCA hold “with conviction and integrity.”  It then says, “Although at this time this church lacks consensus on this matter, it encourages all people to live out their faith . . . with profound respect for the conscience-bound belief of the neighbor.”  It is this whole issue of bound conscience that the 2022 ELCA Churchwide Assembly voted overwhelmingly (708-93) to reconsider.

HERE is a link to a video from the 2009 Churchwide Assembly where Dr. Timothy Wengert explains the whole concept of bound conscience.  Dr. Wengert is professor emeritus at United Lutheran Seminary (Philadelphia) and was a member of the task force on human sexuality.  The whole motivation is clearly revealed in the comment made by the person who introduces him – to build a case that disagreement on human sexuality need not be church dividing.

When Lutherans think of bound conscience, they naturally first think of Martin Luther’s defense in 1521 at the Diet of Worms.  “My conscience is captive to the Word of God.  I cannot and will not recant anything, for to go against conscience is neither right nor safe.”  For Luther bound conscience was not about different people holding different views “with conviction and integrity” and we need to have profound respect for all.  Bound conscience is not personal conviction, subjective sentiment, political pressure, nor group consensus.  Rather it is submission to the authority of the Word of God. 

But Dr. Wengert – in his introduction – spends the larger portion of his time talking about what he describes as a second way in which bound conscience came up during the Reformation.  That second way had to do with specific, practical, ethical dilemmas such as whether to pressure lay people to receive both bread and wine at communion and rules regarding the practice of fasting.  Dr. Wengert compares the Reformers’ approach to these issues to the way the apostle Paul deals with eating meat offered to idols when he writes to the Romans and the Corinthians. 

Because of what Dr. Wengert places greater emphasis upon, he has reinterpreted bound conscience as giving permission for mutually exclusive moral positions.  As I see it, according to his way of thinking, my conscience becomes bound by my opinion of what the Word of God says (or should say), not by the clear message of Scripture.  As a worst-case scenario, the Word of God becomes bound to my opinions (and the values and beliefs of my culture) rather than my conscience is bound to the Word of God.  No wonder Paull Spring (former retired ELCA bishop, later chairperson of the Lutheran CORE steering committee and bishop emeritus of the NALC), said, “In its emphasis on conscience, the task force forgot that Luther was not talking about his own right to his own opinion.  He was declaring his commitment and allegiance to the Word of God.  It is exactly the opposite of the task force’s idea of conscience as one’s personal beliefs.  They are encouraging the strange notion of a bound conscience as nothing more than individualism.” 

There are four points that I would like to make regarding Dr. Wengert’s definition of bound conscience.

1. It does not make sense.
2. It has been rejected.
3. It is not the way the ELCA has been doing things.
4. What’s next?   

First, it does not make sense. 

If one person believes that a certain behavior is sinful and another person believes that it is holy, pleasing to, and blessed by God, they cannot both be correct.  Also, if the Church were to lift up two opposing practices as equally valid, how could or would it have any moral authority to proclaim truth?  Instead of having a prophetic voice, the Church would become a reflection of its culture.

Second, it has been rejected.

 Extraordinary Lutheran Ministries (ELM) and its predecessor organizations trace themselves back to 1990 when two San Francisco congregations extended calls to openly gay and lesbian pastors, in violation of ELCA policy.  In 1993, the Extraordinary Candidacy Project was created to provide a credentialing process for publicly identified LGBTQIA+ people.   After the ELCA changed its ministry policies in 2009, those who had been ordained outside of the ELCA structure and process were welcomed to the ELCA list of rostered leaders.  Some of these people, as well as many other members of ELM, are in positions of considerable power and influence in the ELCA.

In early September 2022 – shortly after the 2022 Churchwide Assembly which authorized the reconsideration of bound conscience – Extraordinary Lutheran Ministries put out a statement that said, “The ELCA must address our sins of racism and ‘bound conscience.’”  HERE is a link to that statement, which then goes on to say, “Many queer-rostered ministry leaders experience . . . harm in the ELCA with little recourse because of ‘bound conscience’.”  The 2019 Churchwide Assembly adopted a formal letter of repentance to commit to examine the church’s complicity in slavery and to acknowledge “the ELCA’s perpetuation of racism.”  At the 2022 Churchwide Assembly Bishop Eaton formally apologized to the worshiping community of Iglesia Luterana Santa Maria Peregrina in central California for both individual and institutional racist harm done to the congregation and the Latine community.  In the same way Extraordinary Lutheran Ministries believes that “queer people in the ELCA deserve an apology and behavior consistent with repentance for the harm caused by ‘bound conscience’ and policies like ‘Visions and Expectations.’”  This statement then ends by saying, “It is time for ‘bound conscience’ to go.” 

Here Extraordinary Lutheran Ministries basically is equating racism and bound conscience.  Since for the ELCA racism is the worst of the worst, then the provision for bound conscience also must be the worst of the worst.    

No “profound respect for the conscience bound belief of the neighbor” here.  Knowing the high-powered positions of many who are a part of Extraordinary Lutheran Ministries, no one with traditional views should feel welcome, valued, respected, and/or safe. 

Third, it is not the way the ELCA has been doing things.

 As I have mentioned in previous articles –

• ELCA youth gatherings have become grooming events for LGBTQ+, transgender, and non-binary ideology. Why would anyone with traditional views want their child or grandchild to attend an ELCA youth gathering?
• The Human Sexuality Reconsiderations Task Force recommended and the 2025 Churchwide Assembly approved by a vote of 742-46 changes to the social statement which they described as “simply editorial,” when actually they amounted to no less than a full embrace of every diverse form of sexual orientation and gender identity.
• Prior to the 2025 Churchwide Assembly the Commission for a Renewed Lutheran Church recommended and the Church Council approved a number of Continuing Resolutions which are now part of the ELCA governing documents without ever having to be voted on by a Churchwide Assembly. Among these Continuing Resolutions are ones which make every diverse form of sexual orientation and gender identity a privileged and protected group within the church. 

It is interesting that the news release about the November 14-17, 2024 meeting of the Church Council did not give any specific information about the above.  Instead it just stated –

In key actions, the council:

Approved amendments to “Constitutions, Bylaws, and Continuing Resolutions of the ELCA” that were drafted in response to the Diversity, Equity, Inclusion, Accessibility (DEIA) Audit.

Recommended to the 2025 Churchwide Assembly certain amendments to “Constitutions, Bylaws, and Continuing Resolutions of the ELCA” that were brought to the council by the Commission for a Renewed Lutheran Church (CRLC).

We did not learn anything specific until later – six months prior to the Churchwide Assembly – when the Church Council informed Synods of its recommendations.   

No “profound respect for the conscience bound belief of the neighbor” here if that neighbor has traditional views.  All those with traditional views need to realize that their position will continue to be eroded.  

Fourth, what’s next?

 I am going with the assumption that the language of “bound conscience” will be removed from the social statement.  The vote at the 2022 Churchwide Assembly to reconsider bound conscience was so strong (708-93).  Votes taken at the 2025 Churchwide Assembly on matters of human sexuality further eroded any standing that traditional views and those who hold them might still have.  Many people have spoken very critically about bound conscience because of the way they see it as allowing for traditional views. 

There certainly will not be in 2028 the “restraining influence” that there was in 2009 from those who hold traditional views.  They are simply no longer there. 

Some members of the task force have spoken very positively about the quality of communication and high level of trust among members of the task force – even among people who strongly disagree with each other.  Are there other members of the task force who would not say that?  

There definitely seems to be a desire to “get through this” with as little organizational damage to the ELCA as possible. 

On the other hand, if bound conscience is eliminated and some other wording that gives a place of dignity and respect for traditional views and those who hold them is not provided in its place –   

Why should or would anyone with traditional views ever trust the ELCA again?

Will synodical bishops be able to hinder a pastor with traditional views from being able to get another call and/or be able to hinder congregations with traditional views from being able to call another pastor?

Will seminarians with traditional views be blocked in their efforts to be certified for ordination and first call (so eventually there will be no traditional pastors left in the ELCA)?

If a pastor is sued for refusing to officiate at a same sex wedding and/or a congregation is sued for refusing to host a same sex wedding, will there be any backing and support from the synod and/or churchwide?

According to the schedule included in the study guide from the task force –

In 2027 a draft of revisions to the social statement will be released for public comment.

In 2028 the ELCA Churchwide Assembly will take action on any proposed revisions.

We will keep you posted as we learn or hear more. 

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VIDEO MINISTRIES

“PROPHECIES OF ISAIAH FOR MAMAS AND LITTLES”

Written by Hanna FitzGerald – Reviewed by James FitzGerald

Many thanks to Hanna and James FitzGerald for this video review of Hanna’s new book, “Prophecies of Isaiah for Mamas and Littles,” which will be published in August 2026 by the American Lutheran Publicity Bureau.  Hanna is a former English teacher who is now a full-time mother while serving her church, St. Paul’s Lutheran Church in Fulton, Maryland (ELCA), alongside her husband, the Reverend James FitzGerald.  The FitzGeralds are the ones who provide the weekly, lectionary-based children’s messages on our website. 

A link to the FitzGeralds’ video review can be found HERE.  A link to our YouTube channel, which contains seventy reviews of books and videos on topics of interest and importance, can be found HERE.      

Isaiah prophesied about the coming of Jesus: Emmanuel, God with Us.  During the Advent and Christmas seasons, we remember the gift of Jesus as a baby born in a manger, and we wait for the return of Christ Jesus in glory with the Advent of a New Heaven and a New Earth.  Selected scriptures from Isaiah and the Gospels reveal Jesus in the Old and New Testaments.  Included in this devotional are stories of modern motherhood, prayers, and journal questions.  With each adult devotional for mama, there is also a devotional for children to complete with mama.  These shorter devotionals include prayer, scripture, and a family activity.  Grow closer in faith as a family while preparing for Christmas with each turn of the page.

AN ANALYSIS OF THE STUDY GUIDE

FOR THE RECONSIDERATION OF THE HUMAN SEXUALITY SOCIAL STATEMENT

by Dennis D. Nelson

The task force that is reconsidering the 2009 ELCA social statement, “Human Sexuality: Gift and Trust,” has released a study guide that focuses on the whole issue of bound conscience.  They are asking for responses by September 30.

HERE is a link to an article I wrote which described the two reconsiderations that are a part of the process as directed by the 2022 ELCA Churchwide Assembly.  The first reconsideration was approved by the 2025 Churchwide Assembly by a vote of 742-46 and consisted of changes which the task force described as “simply editorial.”  In the article I argued that the changes are not “simply editorial.”  Rather they amount to no less than a most radical full embrace of every form of sexual orientation and gender identity.  The second reconsideration, which is being worked on now, is being described as “substantive.”  It is a reconsideration of the whole issue of “bound conscience.”  That is the term which the 2009 social statement uses to describe the fact that people in the ELCA hold different views on same sex relationships.

HERE is a link to the study guide.  It is a series of readings and questions which congregations and individuals can use to reflect on the issues.  The process is set up to consist of two sessions of one hour each, though there is also a way to divide it into four sessions.  This schedule can be found on page 8.

2026 — The task force publishes study materials for congregations.

2027 — A draft of revisions to the social statement will be released for public comment. The task force will consider these comments in revising the draft.

2028 — The ELCA Churchwide Assembly will take action on any proposed revisions.

On page 7 there is a statement that for me has no credibility.  “The end of the process is not pre-determined.”  Leading up to 2009 and ever since 2009 there has been continually less and less space for traditional views.  Why would we expect that the vote in 2028 will be anything other than another step in the same direction? 

As part of the discussion of the first reconsideration at the 2025 Churchwide Assembly a motion was made to remove the phrase “to be a covenant between a man and a woman” from the language “The Christian tradition has historically defined marriage to be a covenant between a man and a woman, as reflected in the language of Genesis.”  The rationale for the amendment was that the current wording is harmful to LGBTQ people and does not correspond to their lived experience.  The claim was that merely reminding people that marriage between one man and one woman has been the historic teaching of the church was traumatic and upsetting.  The maker of the motion argued that rather than waiting three more years when bound conscience will be considered, something could be done then to make the social statement less harmful.  The amendment to the amendment was adopted by a vote of 552-211, and the revised social statement was approved by a vote of 742-46.  Two things were going on in this vote.  First, a re-writing of history to eliminate what some people find traumatic, upsetting, hurtful, and harmful.  Second, making truth conform to certain people’s liking and lived experience.

ELCA youth gatherings are grooming events for LGBTQIA+, transgender, and non-binary ideology.  Synods post on Facebook the ways in which they celebrate June as Pride Month.  ReconcilingWorks has a voice but no vote position on the ELCA Church Council.  Why would we think that this reconsideration process also will not result in great gains for the LGBTQIA+ cause and community?  The only question is how much will they gain.       

And yet the study guide tries hard to do damage control, emphasizing church unity as it seeks to limit potential losses as a result of the vote on this reconsideration.  For example –

Page 10 – Focusing on God as the source of the church’s unity as well as on our shared vocation “can open our hearts to the many things we hold in common and to the behaviors and values that will support trusting and life-centered relationships.”

Page 13 – “What effect do you think it would have on our conversations about sexuality if we made these core beliefs the glue that holds us together even amid disagreement?”

Page 27 – “Even in disagreement, there is still much upon which this church agrees regarding how we relate to one another.”

Page 35 – “The social statement does not try to solve disagreements but to guide the church in living together amid disagreement.”

Page 14 introduces the example of Lutheran-Catholic dialogue, which they described as focusing on what unites us and being honest about what divides us as it fostered dialogue and renewed relationships.

Page 16 – “The joint statement reflects yearning for unity, but neither the Lutheran church nor the Catholic church lets go of its deepest beliefs.  Dialogue across disagreement does not mean that either side must come to a quick or easy compromise. . . . The joint statement recognizes that these deep disagreements still exist and notes that the two churches commit to remaining in relationship, learning from each other.”

However, there is a huge difference between Lutheran-Catholic dialogue and the ELCA’s reconsideration of bound conscience and same sex relationships.  Because of this huge difference I do not see any relevance in the comparison.  In Lutheran-Catholic dialogue both parties come to the table from a position of strength.  It is a conversation between two fairly equal parties – where neither party is at risk.  That is not the case with ELCA discussions regarding human sexuality.  There is great discrepancy between the strength and resources of the two sides.  One side – those with traditional views – has been continually losing ground.  The other side – those who are working relentlessly to advance LGBTQIA+, transgender, and non-binary ideology – is continually gaining ground.  For one side – those with traditional views – the question is how much will they lose and will there be any kind of place remaining for them.  For the other side the question is how much will they gain.  And even if they do not gain everything they want this time, they will certainly gain some and there will always be a next time.

Finally, there are many references in the study guide to the importance of mutual respect.  For example –

Page 32 – “The social statement calls upon us to live out the moral principle of ‘mutual respect’ amid our disagreements.”

On page 33 we find a section from the social statement which includes these statements –

“In our Christian freedom, we therefore seek responsible actions that serve others and do so with humility and deep respect for the conscience-bound belief of others.”

“This church . . . encourages all people to live out their faith . . . with profound respect for the conscience-bound belief of the neighbor.”

“Regarding our life together as we live with disagreement, the people in this church will continue to accompany one another in study, prayer, discernment, pastoral care, and mutual respect.”

I have already mentioned how ELCA youth gatherings have become grooming events for LGBTQIA+, transgender, and non-binary ideology.  At the 2018 youth gathering Nadia Bolz-Weber, ELCA pastor and the ELCA’s first “public theologian,” led 30,000 young people in a chant rejecting traditional views on human sexuality as a lie from Satan.  With the masterful way in which she structured and gave her presentation, she got the response that she wanted.

For me, until and unless the ELCA officially apologizes for and distances itself from this highly manipulative action by and these highly inflammatory comments from Pastor Nadia Bolz-Weber, there is no credibility to the ELCA’s talking about mutual respect.

Page 38 provides a link where people can respond to a survey.  The link will close September 30, 2026.  Additional comments and questions can be sent to the task force at Reconsiderations@ELCA.org.  You can follow the process by visiting ELCA.org/Reconsiderations. 

The ELCA developed worship resources for the 250^th anniversary of the signing of the Declaration of Independence.  As expected, right from the start, the ELCA made this observance into something negative.  It introduced these resources as ones that “both celebrate and lament our nation’s history.”  HERE is a link to the resources. 

Certainly there are many things in our nation’s history that were done wrong.  Racism is wrong.  Slavery followed by decades of racial discrimination were wrong.  The way that indigenous people were treated was wrong.  Any form of oppression of the weak and vulnerable is wrong.  But why can we not just give thanks for this great country that we have been privileged to live in as we re-commit ourselves to continuing to work for “liberty and justice for all”?

What would it be like if my wife and I were celebrating a milestone wedding anniversary and she were to tell me all the things I have done wrong during our years of married life?   Before I retired I served as pastor of the same congregation for forty years.  What would it have been like if on my final Sunday there I had told the congregation all the things that they had done wrong and all the ways I had been treated badly?  And what if the congregation were to invite me to return some Sunday and I were to repeat the same list of grievances?  Would I be invited again?  And yet that is what the ELCA consistently does.  It has even made worship resources for the 250^th birthday of our nation into a time of criticism of our country and “white-dominant Christianity.” 

And then the next thing I want to talk about is the order of confession and forgiveness in the proposed worship service.  The order of confession is as follows –

“God of all mercy, we have sinned against you, our neighbors, and your creation.  Within ourselves and our communities, our desire to do what is good is at war with the evil that dwells in us.  We lament the evil that holds us captive.  We repent of the evil we have done, and the evil done on our behalf.  Rescue us, forgive us, and restore us for lives of compassion and courage through our Savior Jesus Christ.  Amen.”

What word is used four times?  Evil.  Evil that dwells in us, evil that holds us captive, evil that we have done, and evil that has been done on our behalf.  Evil is a very strong word.  Is evil the word that most accurately describes how we have lived and how our country has been for the past 250 years?

In contrast to the wording of the confession, compare the wording of the absolution –

“All-merciful, Almighty God forgive you all your sins through the grace of Jesus Christ, and by the Spirit’s power strengthen you in doing what is good.  Amen.”

If evil is the primary word that describes my and our country’s spiritual condition, then I need far more than just forgiveness and strength to do what is good.  I need someone to deliver me from and break the power of evil. 

In the Second Reading for July 5 from Romans 7 the apostle Paul talks about the struggle taking place within himself.  He does use the word evil twice.  But then what he calls out for is not just forgiveness and strength to do good.  He begs for deliverance.  “Wretched man that I am!  Who will rescue me from this body of death?  Thanks be to God through Jesus Christ our Lord!” (Romans 7: 24-25)

But I am not convinced that the ELCA really wants us to be rescued from “this body of death.”  Rather it seems to want to continually be able to call on us to grovel and repent of the same things – racism, sexism, patriarchalism, white supremacy, male dominance, and so on.  I am not convinced that the ELCA really wants there to be forgiveness and really wants Someone to break the power of evil because then the ELCA would have no authority and right to continually call on me to grovel over and repent of the same things if they have been forgiven and the power of evil were to be broken.  There is real power in claiming to be in a position to continually call on others to grovel and repent, just as there is real power in claiming to be one who has been victimized and oppressed.  If I were to forgive, then I lose my power over the one whom I claim has offended me.  If the power of evil were to be broken, then I would lose my power over and my vindication for putting my foot on the neck of the one whom I claim has victimized and oppressed me.

The words of the third verse of the hymn, “When Peace, Like a River,” are as follows –

“He lives – oh, the bliss of this glorious thought, my sin, not in part, but the whole

Is nailed to the cross and I bear it no more.  Praise the Lord, praise the Lord, O my soul!”

That is a gift that I am not convinced that the ELCA actually wants people and our nation to have.  Because if our sins truly were nailed to the cross and we bear them no more, then the ELCA would have no right and authority to keep on calling on us to grovel over and repent of the same things.

Finally, I would like to say a few words about the article that comes after the sample worship service.  It is written by an ELCA pastor and is entitled, “Preaching the Lectionary on the Occasion of the US Semiquincentennial.”  Because it is included with these resources, I take it to be an accurate reflection of the position of the ELCA.

The first thing I notice is that it is overwhelmingly negative. Right from the start it talks about all the awful things that were happening in our country during the time leading up to our nation’s Bicentennial.  Then it makes these comments –

“On this day, Lutheran preachers in particular are called to reject outright the temptations and claims of Christian nationalism.  At this moment in the United States, we are faced with a political movement that has married Christianity with an embrace of hardline authoritarianism and glorification of violent masculinity, casting Jesus in the role of a warrior.  We have seen a political Christian movement that has attempted to demonize empathy and love of neighbor, recasting ‘neighbors’ as only those who share the same ethnicity and cultural background.”

“In today’s gospel (from Matthew 11), we hear. . . . the call to repentance for a church that has celebrated America without acknowledging the role its dominant (white Christian) culture has played in enslavement, abuse, and terrorization of non-white, non-Christian Americans, and all are (sic) who are most vulnerable, including women, children, and the poor.”

White supremacy, violent male dominance, and Christian nationalism are all wrong.  The United States is a great place to live, but it is not the Kingdom of God on earth.  And yet are the bad things rejected in this article actually concerns and values held by the typical ELCA member of a typical ELCA congregation?  Rather I believe they are issues raised by a certain group because it makes them feel powerful and better to do so.  At the heart of much extreme left political activism is an intense sense of self-righteousness.

The introduction to these resources says that they are intended to “unite the diverse body of Christ for the life of the world.”  With their negative, inflammatory language they do just the opposite.

by Dennis D. Nelson