June 2026

NOWHERE ELSE TO GO

Dear Friends –

In Matthew 9: 18-26 – part of the Gospel for June 7 – we read of two people who come to Jesus at a time in their lives when they have nowhere else to go.  One was a leader of a synagogue, whose daughter had just died; the other was a woman who had been bleeding for twelve years.

Mark 5 and Luke 8 also tell of these two people and give the man’s name – Jairus.  Matthew says that he “came in and knelt before Him” (9: 18); in Mark the language is much stronger.  He “came and, when he saw Him, fell at His feet and begged Him repeatedly” (5: 22-23).  This man was desperate.  Luke informs us that this twelve-year-old girl was his only child (8: 42).  And while in Matthew the girl had just died (9: 18), in Mark “she is at the point of death” (5: 23) and in Luke she “was dying” (8: 42).  In Matthew Jairus begs Jesus to raise her from the dead.  In Mark and Luke he begs Jesus to come and heal her.  Either way, he is desperate.  He sees Jesus as the only one who can help him.  He is highly respected in the community, but he has a problem that is way beyond his ability to solve.  He is a leader of a synagogue, so he could be severely criticized for associating with Jesus.  But out of desperation and because of his great love for his daughter he goes to Jesus, falls on his feet before Jesus, and brings Jesus into his home.  He has nowhere else to go.

The woman who had been bleeding for twelve years also had nowhere else to go.  According to Mark, “she had endured much under many physicians, and had spent all that she had; and she was no better, but rather grew worse” (5: 26).  Several ancient versions of Luke do not want to badmouth physicians as Mark does, so they do not include “she spent all she had on physicians” but only say “no one could cure her” (8: 43).  As I think of the tremendously high cost of health care today and of people who have spent a great deal of their retirement resources on health care, I can understand why they are – and this woman was – desperate.

If the little girl was at the point of death or dying rather than already dead, then Jairus must have become even more desperate when there is a delay in Jesus’ responding to his need because He first responds to the need of the bleeding woman.  Either way here are two people who have nowhere else to go who go to Jesus.

When in your life have you gone to Jesus, knowing that you had nowhere else to go?  Are we sufficiently aware of the fact that every Sunday morning there are people in our sanctuaries who have nowhere else to go? 

It grieves me when I see churches taking away from people the Jesus they can go to when they have nowhere else to go.  Instead they give people a Jesus who is constantly calling on them to try harder, do more, and keep on repenting of racism, sexism, patriarchalism, white supremacy, homophobia, transphobia, xenophobia (fear of foreigners), and Islamophobia.    

It grieves me that in their first recommendation the Commission for a Renewed Lutheran Church revealed what they valued the most and felt most urgent about. They recommended that “the ELCA Church Council immediately begin identifying and acting upon mutual accountability measures and compliance incentives across all expressions of the ELCA to ensure the proactive centering of dismantling racism within the denomination.”   A memorial overwhelmingly approved by the 2025 Churchwide Assembly directed the Church Council “to provide progress updates to this church with a final report by fall 2027, including possible constitutional changes.”  Nearly one year after the 2025 Churchwide Assembly no progress report has been given.   

Dismantling racism does not mean just not being racist and being against racism.  We all are against racism.  We all agree that racism violates the dignity and value of every human being.  Dismantling racism is different.  It speaks of a political ideology, which views society as being made up of systems of power, privilege, and oppression.  Those in power (especially straight white males) are unable to not be racist.  They will do everything they can to preserve the systems that empower them.  Therefore those systems must be dismantled.  I wonder how many ELCA members know that that is the ideology undergirding much of what the ELCA is doing.   

Even though the ELCA Church Council was directed “to provide progress updates to this church,” they are very tightlipped and non-communicative.  The report from the representative from churchwide at the recent assembly of the synod in which I am rostered told of many good things the ELCA is doing, but we were told nothing about the above.  It definitely seems that ELCA leaders do not want ELCA congregations and church members to know what is actually going on.  We will inform you as we learn more. 

In our two most recent publications we included resources for those who want to learn more and/or want to inform their congregations about what the ELCA is actually doing.  In our May 2026 newsletter we had an article which contains links to and summaries of a number of articles which tell about actions that have been taken and decisions that were made during and between the 2022 and 2025 ELCA Churchwide Assemblies.  In my June 2026 letter from the director I gave a list of questions that you can use if and/or when your synodical bishop or another synodical representative visits your congregation.

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, to Whom we can go even when we have nowhere else to go,

 

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

CROSSING THE JORDAN

by Dennis D. Nelson

I am currently studying the Old Testament book of Joshua.  For many people what first comes to mind when they think of Joshua are the walls of Jericho and the challenge to “choose this day whom you will serve” (24: 15).  There are several things in the first five chapters that give me strength and encouragement as I seek to live the Christian life.

Right from the start Moses must have seen in Joshua a young man of exceptional ability and promise.  The first time we meet him is in Exodus 17 when Israel was attacked by the Amalekites on their way to Mt. Sinai.  Moses chose Joshua to lead the battle.  A few chapters later – in Exodus 24: 13 – Joshua is called Moses’ assistant and accompanies Moses up Mt. Sinai.  Only Moses is called by God from the cloud, enters the cloud, and goes further up the mountain (24: 16-18).  We do not know exactly where Joshua was and what he was doing during the forty days and forty nights when Moses was with God up on the mountain, but here Joshua experiences the glory of God.  Later Exodus 33:11 tells us that Moses would meet with God in a tent outside the camp, where God would speak to him “face to face, as one speaks to a friend.” One time, after meeting with God, Moses returned to the camp, “but his young assistant, Joshua, son of Nun, would not leave the tent.”  Having experienced the presence and power of God, Joshua must have wanted to remain in the place where he felt closest to God.

When was the time and where was the place where you most experienced the presence and power of God?  Where is the place where you like to go back to and remain because there you feel closest to God? 

Having shown unusual leadership ability and spiritual sensitivity even as a young man, being chosen and mentored by Moses as his assistant, and having experienced the presence and power of God, Joshua was uniquely prepared to lead God’s people across the Jordan into the Promised Land.

What are the unique experiences that prepared you for your present position of leadership, ministry, and service, or that prepared you for the roles and responsibilities that you had during your time of active ministry?

It amazes me that after forty years of seeing all the pressure that Moses was under and how badly the people treated Moses – and God – Joshua was still willing to take on the challenge of leading the people.  Why did he do it?  What made him able to do it?  Was it because he knew that he had been chosen and that he had spent time on Mt. Sinai and had lingered at the tent of meeting? 

1.  The book of Joshua starts out with these words – “After the death of Moses, the servant of the Lord (after their deaths, but not until after their deaths, both Moses and Joshua are given the honorific title, ‘the servant of the Lord’) the Lord spoke to Joshua, son of Nun, Moses’ assistant, saying, ‘My servant Moses is dead.  Now proceed to cross the Jordan’” (1:1-2).

It would have been very easy and natural for Joshua to say, “Moses is dead; all is lost.”  Or “Moses is dead; what do we do now?”  Or “Moses is dead; we had better go back into the wilderness.”  But God said, “Moses is dead.  Now proceed to cross the Jordan.”  We all have had experiences of great loss and great change – experiences after which life will never again be the same – when we have wondered, “What do we do now?”  May we hear and heed God’s saying to us the same thing He said to Joshua – “Now proceed to cross the Jordan.”  At this point in your life what would be the equivalent for you of proceeding to cross the Jordan?

May we hear God say to us the same thing He said to Joshua – “As I was with Moses, so I will be with you. . . . Be strong and courageous” (Joshua 1: 5, 6, 7, 9).  In 1: 18 the warriors from Reuben, Gad, and half of the tribe of Manasseh say to Joshua, “Be strong and courageous.”  What a joy it must have been for Joshua to hear these warriors repeating the words of God. 

2.  In chapter 2, when Joshua sends spies across the Jordan to check out the land, especially Jericho, he only sends two spies.  Was he remembering forty years before when Moses sent twelve spies – one from each tribe?  That time only he and Caleb came back with a positive, if-God-promises-it-we-can-do-it report.  Was sending twelve spies a set up for trouble that he – Joshua – was not going to risk?

3.  In chapter 3 Joshua is getting ready to lead the people across the Jordan.  In verses 3-4 he says, “When you see the ark of the covenant of the Lord your God being carried by the Levitical priests, then you shall set out from your place.  Follow it, so that you may know the way you should go, for you have not passed this way before.”  We all have had times in our lives when we have needed to go where we have not passed before.  Are you going through one of those times right now?  During those times we need to know that God is going with us – and He is going first.  I remember a poster I hung in my room during my first year in seminary.   A young man asks, “Is there a future?”  God answers, “Yes, I am already there.”

4.  Joshua 3: 13 says, “When the soles of the feet of the priests who bear the ark of the Lord . . . rest in the waters of the Jordan, the waters of the Jordan flowing from above shall be cut off; they shall stand in a single heap.”

There are many parallels between the leadership times of Moses and Joshua – parallels that I believe were intentional.  God was showing that He would be leading and caring for the people through Joshua just as He had through Moses.  At the beginning of the time of leadership for both of them there was a miraculous crossing of a body of water – the Red Sea (or Sea of Reeds) for Moses, the Jordan River for Joshua.  Both times it says that the people crossed over on dry ground (Exodus 14: 22, Joshua 3: 17).  But there is also an interesting and I believe significant difference.  Under Moses in Exodus 14: 21 “the Lord drove the sea back by a strong east wind all night and turned the sea into dry land.”  The people did not need to step into the place where the water had been until the path was already provided and the ground was dry.  Under Joshua in Joshua 3: 13 the waters of the Jordan were not cut off and the path was not provided until the feet of the priests stepped into the water.  It is also interesting that the priests who were carrying the ark across the river stayed in the middle of the river until all the people had crossed over (3: 17).    

When in your life has God provided a clear, dry path before you needed to proceed?  When have you needed to proceed before God provided a clear, dry path?  When have you needed the assurance of God’s presence until you were all the way across and all the way through the difficult time?

I believe it was significant the order in which it happened.  It was early in their relationship with God – when they were fresh out of Egypt – that God first provided a clear, dry path.  It was forty years later – when there was a whole new generation that had been trained in trust through the daily provision of manna, water in the wilderness, and the guidance of the pillar of cloud and pillar of fire – when God expected them to first step into the water.

5.  Joshua 3: 15 says, “Now the Jordan overflows all its banks throughout the time of harvest.”  God did not lead the people across the Jordan during the time of year when it would be the easiest because the water level would be the lowest.  Rather He led them across the river when it would be the hardest because the water level would be the highest – during the time of spring harvest when the sources of the Jordan would be most abundantly fed by the snow melt up in the north.  We thank God for times when things go relatively smoothly, but we also know that there will be times when life will challenge us and require the best that we have to give.  God is with us during both kinds of times. 

6.  In chapter 4 God tells Joshua to select twelve men, one from each tribe, each of whom was to select a stone from the middle of the river – from the place where the priests who were carrying the ark of the covenant had stood – and then pile those stones on the west side of the river.  And these were not to be small stones.  Joshua told the twelve men, “Each of you take up a stone on his shoulder” (4: 5).   These stones would be for the Israelites “a memorial forever.”  “When your children ask in time to come, ‘What do these stones mean to you?’, then you shall tell them that the waters of the Jordan were cut off in front of the ark of the covenant of the Lord” (4: 6-7).  What for you would be the equivalent of the twelve stones west of the Jordan?  What are the objects and experiences that remind you of God’s working in your life?  And are you telling your children and grandchildren about them?

It is also interesting how 4: 9 tells us that “Joshua set up twelve stones in the middle of the Jordan, in the place where the feet of the priests bearing the ark of the covenant had stood; and they are there to this day.”  The phrase “to this day” occurs often in the book of Joshua.  That phrase says something about the passing of time between the occurrence of the events and when they were written down.

7.  We read in chapter 5 about two things that happened soon after they cross the Jordan – the circumcision of all the males who had been born in the wilderness and the keeping of the Passover on the plains of Jericho.  Then it says, “On the day after the Passover, on that very day, they ate the produce of the land, unleavened cakes and parched grain.  The manna ceased on the day they ate the produce of the land” (5: 11-12).  God had been very faithful in providing manna throughout their time in the wilderness.  But when they were no longer in the wilderness, they no longer needed manna and so the manna stopped.  Has there been a time when you experienced God’s providing as long as there was a need, but when there was no longer a need, the provision stopped?

8.  And then chapter 5 concludes by giving another example of the many parallels between the lives of Moses and Joshua.  “Once when Joshua was by Jericho (the taking of Jericho occurs in chapter 6), he looked up and saw a man standing before him with a drawn sword in his hand” (5: 13).  The man identified himself as commander of the army of the Lord.  He said to Joshua, “Remove the sandals from your feet, for the place where you stand is holy” (5: 15).  Reminds me of what the angel of the Lord said to Moses at the burning bush.  “Remove the sandals from your feet, for the place on which you are standing is holy ground” (Exodus 3: 5).  When have you most had the sense that you were standing on holy ground?  Our hope and prayer for you is that whenever you gather with God’s people for worship and whenever you read and study the Bible, you will have a sense of standing on holy ground. 

* * * * * *

DISCIPLESHIP

If you have not already done so, I urge you to check out the new Discipleship page on our website.  HERE is a link to that page.  The page contains links to a number of articles and videos that will help you grow in your relationship with Christ and in your following Christ’s call to mission.  Just before He ascended into heaven, Jesus said, “Go and make disciples” (Matthew 28: 19).  He did not tell His followers to focus on gaining more members for churches.  Rather He told them to make disciples.  The resources on this page will help you make His last command your first concern.  

 For example, HERE is a link to an article by Jacob Moorman from early 2024.  Jacob is a member of River’s Edge Ministries in Mt. Airy, Maryland, which leads local mission trips as well as annual mission trips to parts of the country that have been hit hard by natural disasters.  In this article Jacob talks about the impact on him of his working in the devastated area of Clarksville, Tennessee, after it was hit by an F3 tornado just a few weeks before Christmas 2023.  Jacob writes, “This storm humbled me.  Witnessing the vast devastation put me in touch with the devastation of my own soul.  It made me realize how much I need Him.  It brought to light the spiritual reality that Christ truly is the only One who can heal and restore.”   

* * * * * *

QUESTIONS FOR SYNODICAL LEADERS

In our May 2026 newsletter we had an article which contains links to and summaries of a number of articles which tell about actions that have been taken and decisions that were made during and between the 2022 and 2025 ELCA Churchwide Assemblies.  HERE is a link to that article, which we provide as a resource for those who want to learn more about and/or want to inform their congregations about what the ELCA is actually doing.

Here is another resource – a list of questions that you can use if your synodical bishop or another synodical representative visits your congregation.  It definitely seems that ELCA leaders do not want ELCA congregations to know what is actually going on.  These questions will help you engage with synod leaders in a way that should lead them to face, admit, and communicate the truth.

1.  In response to actions taken by the 2025 Churchwide Assembly, a task force is developing “mutual accountability measures and compliance incentives across all expressions of the ELCA to ensure the proactive centering of dismantling racism within the denomination.”  What do you expect will be the nature, scope, and shape of these “measures” and “incentives” and how will they be implemented in our synod?

2.  At the 2018 ELCA youth gathering Nadia Bolz-Weber, the ELCA’s first “Public Theologian,” led the young people in a chant rejecting traditional views on human sexuality as a lie.  Also a pre-adolescent transgender child was a featured keynote speaker.

A keynote speaker at the 2024 ELCA youth gathering, Keats Miles-Wallace, celebrated being queer and transgender and a video argued that the creation account in Genesis 1 provides for the possibility of more than two genders – more than just male and female.

The ELCA’s 2009 human sexuality social statement gives a place of dignity and respect to a variety of views on human sexuality, including traditional views.

Why then do ELCA youth gatherings do nothing to support, encourage, and teach traditional views, but instead are grooming events for LGBTQIA+, transgender, and non-binary ideology?

3.  How would you respond to those who are concerned that the provision for bound conscience will be eliminated when the 2028 Churchwide Assembly considers the second set of recommendations from the Human Sexuality Social Statement Reconsiderations Task Force?

How would you respond to those who fear that powerful and preferred voices will not stop until traditional voices have first been silenced and then totally eliminated?  

4.  How would you respond to those who are concerned that eventually DEIA (Diversity, Equity, Inclusion, Accessibility) will be made mandatory for congregations?

5.  Why did the ELCA not clearly communicate to congregations that DEIA and a full embrace of every form of sexual orientation and gender identity were incorporated into ELCA governing documents through Continuing Resolutions approved by the ELCA Church Council prior to the 2025 Churchwide Assembly?  See my discussion regarding Recommendation 7 from the Commission for a Renewed Lutheran Church –  The Horse Has Already Left the Barn: – Lutheran Coalition for Renewal (CORE)

6.  The 2009 human sexuality social statement provided for the approval of (PALMS) publicly accountable, lifelong, monogamous, same sex relationships and the ordination of people in those relationships, and yet that obviously was not enough for the LGBTQIA+/transgender/non-binary community.  There was even a memorial that came from a synod to the 2025 Churchwide Assembly wanting the human sexuality social statement to provide for polygamous relationships.  And a former synodical bishop who has spoken positively about polyamory (multiple partners) is the Theologian in Residence for this summer’s ELCA Rostered Leaders Gathering.  How would you respond to those who fear that even the ELCA’s full embrace of every form of sexual orientation and gender identity will not be enough?  Instead extreme, radical (and powerful and preferred) voices will never be satisfied but will always be pushing for more?

7.  We have heard and read of instances where synods have used paragraph S13.24 in the Model Constitution for Synods to take over and sometimes even close congregations.  Has this synod made use of S13.24?  If so, please tell us about the instance(s).  What was the justification and reasons given?  How was the action taken?  What has been the end result?  Does this synod have any current plans to use S13.24 to take over and maybe even close a congregation?    

 

---

---

THE LORD IS MY SHEPHERD

A devotional Bible study based upon Psalm 23
The Psalm for Good Shepherd Sunday, April 26

What do you think David had in mind when he wrote the Twenty-Third Psalm? Can you even imagine having such a gift with language and such a close relationship with God so that you could write something like that? Later in life, when David was reflecting back on what he had written, what kinds of thoughts and feelings do you think might and must have been going through his mind? Maybe something like this –

“The Lord is my shepherd”

In David’s day, as well as at the time of the birth of Jesus, being a shepherd was an occupation that was looked down on. When Samuel came to Bethlehem to anoint one of the sons of Jesse to be king, he asked whether all the sons were present. Jesse replied, “There remains yet the youngest, but he is keeping the sheep.” (1 Samuel 16: 11) Later, when David went to visit his older brothers who were in the army, his oldest brother Eliab asked him, “Why have you come here? And with whom did you leave those few sheep in the wilderness?” (1 Samuel 17: 28)

David took an occupation that was looked down on and gave it dignity and value by using that image to describe his relationship with God. Reminds me of when the apostle Paul wrote to the Corinthians, “So whatever you do, do everything to the glory of God.” (1 Corinthians 10: 31)

“He restores my soul”

There were many reasons why David’s soul needed to be restored. After his sin with Bathsheba the prophet Nathan told him, “The sword shall never depart from your house” (2 Samuel 12: 10), which turned out to be painfully true. Son Amnon raped daughter Tamar, whereupon son Absalom murdered Amnon. After stealing the hearts of the people, Absalom stole the kingdom from his father, whom he publicly humiliated, and then eventually met his death after his short-lived rebellion.

David experienced unimaginable sorrow, as the prophet Nathan told him he would. But still God called him a man after God’s own heart. (1 Samuel 13: 14) His soul was also restored in the birth by Bathsheba of Solomon, who would build the Temple that David had wanted to build and would be the ancestor of Joseph, the legal father of Jesus.

“Your rod and your staff – they comfort me”

David was confronted by a wise woman from Tekoa for refusing to reconcile with his son Absalom. He was also confronted by the prophet Nathan regarding his sin with Bathsheba. “You are the man!” Nathan had said. (2 Samuel 12: 7) Realizing the greatness of his sin, David experienced the greatness of God’s mercy and wrote a most powerful psalm of repentance. “Have mercy on me, O God, according to Your steadfast love; according to Your abundant mercy, blot out my transgressions.” (Psalm 51: 1)

“You spread a table before me in the presence of my enemies”

David spent many of his younger years fleeing from Saul, who saw David as a threat to the throne and therefore wanted to kill him. Three Psalms are identified as written by David while he was fleeing from Saul and living in a cave – Psalm 142, Psalm 57, and Psalm 34. These Psalms show a progression in his trust in God. Whatever was happening in David’s life when he wrote Psalm 22 also shows how many enemies he had. This is a psalm that Jesus prayed from the cross, beginning with the lament, “My God, my God, why have you forsaken me?”

“My cup overflows”

David had wanted to buy from Araunah the Jebusite a threshing floor where he would build an altar to the Lord, but Araunah wanted to give it to him at no cost. David replied, “I will not offer to the Lord my God sacrifices that cost me nothing.” (2 Samuel 24: 24) First Chronicles 29 records the enormity of David’s gift towards the project of building the Temple. How much David must have rejoiced over the resources God had given him so that he would be able to make such a large contribution and in doing so inspire other leaders of Israel to give significantly. The Bible tells us that the people rejoiced over the generosity of the king.

“Surely goodness and mercy will follow me all the days of my life”

The prophet Nathan, who later would confront David over his great sin, earlier in David’s life comforted David with the promise that after his death, his son would build the Temple that David had wanted to build, and his house, kingdom, and throne would be established forever. (2 Samuel 7: 16) It would not all end with David.

“And I will dwell in the house of the Lord forever”

For days David had prayed that God would spare the life of the child that was born out of his adulterous relationship with Bathsheba, but on the seventh day the child died. At that point David rose from the ground, washed himself, changed his clothes, went into the house of the Lord and worshipped, and then went home and went on with his life. When asked why he had responded in that way David replied, “Can I bring him back again? I shall go to him, but he will not return to me.” (2 Samuel 12: 23) People go through death only in one direction. David was saying, “Someday I too will die and will go to where my son is. But he will never return to where I am.”

The Twenty-Third Psalm has given comfort, strength, encouragement, and hope to millions of people for three thousand years. I believe it did the same for the one who wrote it – the shepherd who became king. Could he have written a psalm of such depth, insight, and beauty if it did not also speak powerfully to his own life?

How does the Twenty-Third Psalm speak to your life? Where and how especially does it give you comfort, strength, encouragement, and hope?

Sharing with you in following and in being cared for by the Good Shepherd,

Dennis D. Nelson
Executive Director of Lutheran CORE

Easter 2026

Dear Friends in the Lord Jesus –

For me one of the great joys of Bible study is seeing something that has always been there but I had never noticed before. Such was the case with a couple statements about Peter, which I discovered as I was preparing for the Bible study on Peter that I have been leading on the Wednesday evenings during Lent.

For many years I have been aware of the statement made by the young man dressed in a white robe to the women who had come to Jesus’ tomb early Easter Sunday morning and found that it was empty. “Go, tell His disciples and Peter” (Mark 16: 7). Other translations say, “Go, tell His disciples – especially Peter.” There was special concern for the man who had denied his Lord. “Make sure Peter knows that Jesus is alive.”

The new discovery for me this year was in Luke 24: 34, where the two followers of Jesus from Emmaus, after they recognize the Risen Lord, run back to Jerusalem, find the eleven and their companions, and say to them, “The Lord has risen indeed, and He has appeared to Simon!” Paul also mentions this special appearance of the Risen Jesus to Peter in his First Letter to the Corinthians. “He was raised on the third day in accordance with the scriptures, and . . . he appeared to Cephas, then to the twelve” (1 Corinthians 15: 4-5). According to John’s Gospel at the empty tomb on Easter Sunday morning Mary Magdalene saw the Risen Jesus, but Peter did not. He only saw an empty tomb. Sometime later on Easter Sunday Jesus made a special point of appearing to Peter.

Think of what that must have meant to Peter – to know that Jesus made a special point of appearing to him. Think of what it would have meant to the lamb in Jesus’ parable, if the lamb had been aware of what actually was going on – to know that the shepherd left behind the ninety-nine to go searching just for him.

What can it mean to all of us – with all the ways that we have failed our Lord – to know that Jesus wants to make sure that His message of mercy, grace, forgiveness, hope, and love also comes to each one of us?

Peter spent the rest of his life boldly proclaiming Christ. Why, then, did all four Gospel writers – when they were recording this part of Jesus’ story – include the account of Peter’s greatest failure as a disciple? The Gospels contain different parts of the story, but they all tell about the collapse of Peter’s courage and his denial of his Lord. Why? I believe that they all told this story because Peter himself told this story over and over again. Peter and the Gospel writers wanted us to see that we all are like Peter and have denied Jesus. We all have lived in ways that our inconsistent

with our pledge to follow Jesus. We all have had moments when our witness or example was needed, but we remained silent and did nothing.

Peter’s story shows us that we do not need to be defined by our failures. God does not look at us in terms of the worst thing we have ever done. Jesus uses flawed disciples. And sometimes He uses us even more profoundly and powerfully, not merely in spite of our flaws and failures but because of them.

As I ponder all this, I become very sad as I think about the way that in some churches the main and sometimes the only message the people hear is about social, gender, and climate justice. People are continually told to grovel, repent, confess, and resist all forms of racism, sexism, male dominance, white supremacy, xenophobia (fear of foreigners), homophobia, transphobia, and Islamophobia. In other churches it is not quite so bad. The main and sometimes the only message that people hear is that they need to do good. Every Sunday they are told they need to do more good. The problem is that none of us is able to do enough good.

I was very saddened while watching a summary video from the ELCA of the ELCA’s 2024 Youth Gathering. The only time that Jesus was mentioned in the video is when the host bishop of the host synod described our Risen Lord as “the Jesus who calls us to challenge systems of oppression and power.” It was distressing to think that this was the main message about Jesus that was being given to fifteen thousand young people.

As I realize that I too have been like Peter and have disappointed and denied my Lord, I need to know that Jesus still loves me, forgives me, has a place for me within His Kingdom, and will make sure that I get word that He is alive. I do not need – I am not helped, healed, and encouraged by – a Jesus through the lens of Marxism, critical race theory, and DEIA.

Because of your faithful prayer and generous financial support we are able to continue our work of being a Voice for Biblical Truth and a Network for Confessing Lutherans. We are able to continue giving witness to the truth of the Gospel, alerting people to ways in which the Gospel is being undermined and even rejected in some parts of the church, and providing support and resources for individuals, pastors, lay leaders, and congregations.

Please find below links you can use to give a gift towards our regular operating expenses. Please also let us know how we can be praying for you. Thank you for your partnership in the Gospel, as we serve the Risen Lord Jesus, Who forgives and restores people today just as He did for Peter.

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

---

---

UNIMAGINABLE, AMAZING GRACE

by Dennis D. Nelson

I had heard that the musical “Hamilton,” based upon the life of Alexander Hamilton, was good.  Until I went to see a movie version of it on the occasion of the tenth anniversary of its opening on Broadway, I did not know how good.  The staging was stunning, the singing was energetic, the lyrics are brilliant, and the man who played King George was an absolute hoot. 

For me the most powerful part of the play was the song, “It’s Quiet Uptown,” in the latter part of the Second Act.  Alexander and his wife Eliza have moved to a quiet part of town as they seek to rebuild their lives after the severe double trauma of the death of their son Philip and Alexander’s marital infidelity.  Phillip was killed in a duel with Aaron Burr as he tried to defend his father’s honor.

UNIMAGINABLE GRIEF

Parents who have lost a child through death say that that pain is the absolutely worst possible.

The Ensemble then join with Angelica in noting that the Hamiltons have moved up town – to the quiet part of town – as they “learn to live with the unimaginable.”

Hamilton, who had been very active in the founding and early days of our country, describes what life is like for him now in the quiet part of town as he seeks to come to terms with what he has done and the loss he and his wife have suffered. 

I think of people I have known who surround themselves with constant busyness and noise so they do not have to deal with the painful parts of their lives.  They would never want to live in the quiet part of town.

UNIMAGINABLE GUILT

UNIMAGINABLE GRACE

That is the turning point.  She takes his hand.  In spite of all her unimaginable grief and Alexander’s unimaginable guilt, she offers him unimaginable grace.  She takes his hand.  What made her able to do that?  What made her able to offer what the company then sings about?

“Forgiveness.  Can you imagine?

Forgiveness.  Can you imagine?”

Every time I hear that song my heart is rung out and I have a deeply moving spiritual experience.

This is not easy, cheap grace – as Dietrich Bonhoeffer described.  This is no, “I’m sorry.  Please forgive me.  Now it should be all over, so why are you still upset, mad at me, and do not trust me?”  Rather this is an unimaginable forgiveness – an unimaginable grace – given by someone who has suffered unimaginable grief to someone who has fully accepted the seriousness and consequences and felt the pain of his unimaginable guilt.

Alexander knew his wife.  He knew whom he had married.  He knew that his only chance lay not in the depth of his confession and/or in the amount of his sorrow but in the depth of her love, expressed in unimaginable grace.

It also reminds me of the story of King David, who along with Bathsheba experienced unimaginable grief.  David bore an unimaginable guilt, but, as undeserving as he was, experienced God’s unimaginable mercy and grace.  David is a prime example of the truth of the statement that is attributed to Ravi Zecharias, American evangelical minister and Christian apologist who learned the full meaning of these words from his own life –

“Sin will take you farther than you want to go, keep you longer than you want to stay, and cost you more than you want to pay.”

The Psalm for Ash Wednesday is Psalm 51.  In this Psalm David confesses his unimaginable guilt.  He knows that his only chance is to throw himself completely upon the mercy and grace of God.  The prophet Nathan, who had confronted him with his sin, tells him that – because of his confession – he will not die, but the child that will be born to Bathsheba will die and the sword will never depart from his house (2 Samuel 12: 10-14).

David is guilty of an unimaginable guilt.  He has taken the wife of another man (who happened to be not a stranger but a close comrade) and arranged for the death of that man.  David’s confession did not bring Uriah back to life.  The consequences of his sin remained, just as the consequences of our sin remain.  Uriah was still dead.  

David and Bathsheba are suffering an unimaginable grief.  Their first child died.  Son Amnon will rape his sister Tamar.  Son Absalom will kill his brother Amnon.  Son Absalom will be killed after leading a rebellion against the King and taking over the throne.  What the prophet Nathan said did come true.  The sword never departed from David’s house. 

But David also received unimaginable forgiveness, unimaginable mercy, and unimaginable grace.  From David and Bathsheba Solomon was born, whose descendants eventually included our Lord Jesus Christ.  Even when we humans are at our worst, God can still bring about His best. 

This Lenten season, as once again we bring all our sins and sorrows to the cross, may we again put our full trust in and receive the full blessings of God’s unimaginable, amazing grace. 

* * * * * * *

PASTORAL CARE, POWER, AND THE PROPER WORK OF THE CHURCH

Many thanks to Paul Fleming for writing a theological analysis of the Consultation that Bishop Hagmeier of the ELCA’s South Dakota Synod had with the leaders and members of First Lutheran Church in Sioux Falls.  This consultation was held on September 21 prior to their first vote on whether to disaffiliate from the ELCA. 

Paul is a retired intelligence officer and confessional Lutheran layman who is currently working toward a Master’s degree in Lutheran Theology. His work reflects a deep concern for pastoral integrity, congregational life, and the centrality of the Gospel in the Church.

My analysis was written more from a governance perspective.  His is from a theological perspective.  A link to my analysis can be found HERE. 

The Bishop’s Consultation was held one week prior to the first vote on September 28.  For that vote 360 out of the 530 ballots (67.9%) voted to terminate the church’s affiliation with the ELCA and 170 ballots voted to stay with the ELCA.  A two-thirds vote on two separate occasions is required to disaffiliate.  The second vote was held on January 25.  There was a total of 661 votes, so 441 were needed to disaffiliate. The total votes were: Yes to disaffiliate: 434 (65.66%)

 – No to disaffiliate: 227.  So the vote failed.  Please join with me in prayer for the pastors, lay leaders, and congregation of First Lutheran Church.   

Paul writes –

Inspired by and written in response to Pastor Dennis D. Nelson’s Lutheran CORE article,
“An Analysis of a Bishop’s Consultation.”

In recent years, many Lutheran congregations have experienced deep strain—not primarily from external persecution, but from internal processes intended to bring “clarity,” “truth,” or “renewal.” Pastor Dennis D. Nelson’s careful and documented article, An Analysis of a Bishop’s Consultation, names this reality with sobriety and pastoral concern. His work provides an important occasion to reflect more broadly on the nature of pastoral care, ecclesial authority, and the proper work of the Church according to the Lutheran confession.

The concern raised is not simply the size or composition of synodical consultations, resource teams, or institutional delegations. Rather, the deeper issue lies in the spiritual logic that governs these encounters. When gatherings described as pastoral immediately introduce loss-based leverage—threats involving funding, scholarships, institutional standing, or reputational harm—the Church risks substituting fear for faith. At that point, consciences are no longer being addressed solely by God’s Word, but are being pressed by consequences.

The Lutheran Confessions speak clearly here. The Church has been given a specific and limited mandate: to proclaim Christ crucified for sinners and to distribute His gifts through Word and Sacrament. Pastors are not authorized to manage outcomes, secure compliance, or curate narratives. They are called to bind and loose consciences only by the Word of God (Augsburg Confession XXVIII). When pressure or strategic silence enters the process, the pastoral office is quietly transformed into an instrument of control rather than care.

This tension becomes especially acute when former pastors are drawn into congregational conflicts. Even where policies permit such involvement, the pastoral office is not a political role that can be redeployed to influence internal governance disputes. Former shepherds retain spiritual authority in the eyes of the congregation. When they are positioned—intentionally or not—to shape outcomes, the appearance—and often the reality—of manipulation is difficult to avoid. For congregations already carrying heavy burdens, this compounds confusion and deepens wounds.

Lutheran theology insists that Christ alone governs His Church through His appointed means. The Church is not renewed by stronger management structures, clearer messaging, or enforced alignment. She is renewed when sinners are forgiven, consciences are comforted, and faith is created and sustained by the Gospel. Any process, however well intentioned, that displaces this center risks turning the Church inward upon herself.

This danger becomes particularly visible when institutional programs or compliance frameworks assume organizing authority over the Church’s life. When ideological accountability or mandated initiatives become functionally central, the Church subtly shifts from proclamation to performance. Good works, justice, and love of neighbor matter deeply—but they must remain the fruit of faith, not a new law that becomes the Church’s operating gospel. As Luther repeatedly warned, even well-intended law always accuses.

Unity in the Church cannot be coerced. Trust cannot be engineered. Renewal cannot be managed. These are gifts of the Holy Spirit, given through the Gospel. When leaders substitute institutional righteousness for sacramental life, they may achieve short-term compliance, but they inevitably lose credibility. Congregations recognize when truth is being managed rather than spoken plainly, and when pastoral language is used to serve non-pastoral ends.

None of this is written with joy in separation. Faithful Lutherans rightly grieve division. The recent vote outcome at First Lutheran, Sioux Falls, only underscores the pastoral weight of these matters and the continued need for prayerful, confessional clarity. Yet coercion must not be baptized as care, nor narrative control labeled “truth.” When leaders refuse to speak plainly or to respect congregational integrity, trust collapses, and consciences seek refuge elsewhere.

The way forward is neither reactionary nor despairing. It is confessional. The Church must return again and again to her true center: Christ crucified for sinners, given freely in Word and Sacrament. Where this center is preserved, even painful disagreement can be borne with patience and hope. Where it is displaced, no amount of institutional effort will suffice.

Faithful Lutherans are not called to win battles, but to confess Christ clearly, soberly, and without fear—entrusting the Church to her true Lord, who sustains His people not by pressure, but by grace.

In Christ,
Paul Flemming

* * * * * * *

VIDEO MINISTRIES

HERE is a link to our YouTube channel, which contains 66 videos on books and topics of interest and importance. This month we would like to feature two videos.  First, to continue the themes of guilt, grief, and grace in the opening article in this letter, we have a video review by Daniel Ostercamp of Philip Yancey’s book, “What’s So Amazing About Grace?”  And then Cathy Ammlung continues her series of helpful information for worship planners, particularly in churches where there is no regular called pastor.

WHAT’S SO AMAZING ABOUT GRACE?”

by Philip Yancey

A review by Daniel Ostercamp

Many thanks to LCMC pastor Daniel Ostercamp for his video review of Philip Yancey’s book, “What’s So Amazing About Grace?”  HERE is a link to his review.  Daniel writes – 

Philip Yancey calls his readers to trust deeply in grace and to proclaim it as powerfully in their lives as in their words. Grace is the specifically Christian treasure that needs to be shared boldly with the people who judge themselves solely by their successes and failures within this broken world. 

First published in 1997, the book would eventually sell more than two million copies.  The more recent edition includes a preface with reflections about how our world thirsts for grace even more today.  We are not people of reward, retribution or karma, but receivers and givers of love and mercy. 

The challenge of receiving the new beginning of grace in the midst of the difficult reality of our own sin is always central to our lives as Christians.  We walk in the knowledge of our own failures and how they have hurt our loved ones.  

As members of the Body of Christ, we are called to pray humbly for those who have fallen short and to share the forgiveness of the cross.  In deep sorrow, Philip Yancey shared in January that he needed to confess the betrayal of his vows of faithfulness to his wife of more than fifty years, Janet.  As a reviewer of his work, I offer my prayers as well, asking that they and their family would know helpful guidance and wise ministry.

* * * * * * *

TOOLKIT FOR WORSHIP PLANNING – PART THREE

by Cathy Ammlung

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

In this video, Cathy covers the lectionary: What is it?  Where is it?  Why is it?  Why are there more than one?  How do you use the lectionary in worship planning?  What are some pitfalls, and what are the most important things to know about lectionaries as a worship planning tool?

In her first video in this series (LINK) Cathy discussed the whole issue of why worship planning is important.  In her second video (LINK) Cathy talked about the church year, including festivals.

* * * * * * *

May the Lord draw you closer to Himself and the Cross as you begin your Lenten journey.

In Christ,

Dennis D. Nelson
Executive Director of Lutheran CORE

---

---

DISRESPECTING THE INTEGRITY OF A CONGREGATION AND MISREPRESENTING THE WORK OF THE COMMISSION FOR A RENEWED LUTHERAN CHURCH

First Lutheran Church of Sioux Falls, South Dakota held their first vote to disaffiliate from the ELCA on September 28, 2025.  They will hold their second vote on January 25, 2026.  The results of the first vote exceeded the two-thirds that is constitutionally required for disaffiliation.

Prior to the first vote – on September 21, 2025 – Bishop Hagmaier of the South Dakota Synod came for the required consultation.  But she did not come alone.  She brought along a high-powered “Resource Team” of about twenty persons, some of whom are current or former members of First Lutheran.  The team included a representative from Luther Seminary, the president and senior campus pastor of Augustana University (an ELCA university in Sioux Falls), a Luther scholar, three previous bishops of the South Dakota Synod,  three previous pastors of First Lutheran, the bishop of another synod (who is also a member of the ELCA’s Commission for a Renewed Lutheran Church), the vice president of the synod council, the synodical director for evangelical mission, the synodical director for candidacy and mobility, the dean of the local conference, the leader of the ELCA women’s organization for the local conference, and leaders and representatives from Lutheran Social Services, ELCA World Hunger, and Lutheran Planned Generosity.  That is a lot of people, some of whom traveled from considerable distance, especially Bishop Riegel from the West Virginia-Western Maryland Synod. 

The format was that four of these resource people would speak, then there would be a time when people could ask questions of the bishop.  Then the various resource people were available for groups and/or individuals.  The reason given was so that people who did not have the courage to ask a question publicly could still have their question(s) answered.

Bishop Hagmaier obviously does not want to lose this congregation.  She put a lot into gathering this resource team.  I have not heard of any other synodical bishop who took the approach of so trying to overwhelm a congregation in a Bishop’s Consultation.

What I found most alarming about the Consultation were two things –

1. The way in which Bishop Hagmaier did not respect the integrity of the congregation.
2. The way in which Bishop Riegel of the West Virginia-Western Maryland Synod, who was also a member of the Commission for a Renewed Lutheran Church, misrepresented the work of the Commission.

Here is a link to a YouTube recording of the Consultation – Bishop Consultation // September 21, 2025.  This link can be found on the congregation’s website under “About FLC-Church Governance Task Force.”  Therefore, it is publicly available.  Anyone who wishes to can watch the seventy-minute consultation and find out for themselves whether what I am saying is true.  Here also is a link to the power point presentation from the Governance Task Force –   Presentation TO CONGREGATION – Master Version.  The Task Force has done excellent work summarizing the issues and expressing their concerns.  Their presentation reflects actions taken by the 2025 ELCA Churchwide Assembly.

FEAR OR RUMORS VS. CLARITY AND TRUTH

Bishop Hagmaier began her part of the presentation by saying that the gathering would not be about fear or rumors but about clarity and truth.  And yet the president of Augustana University in her remarks told about generous scholarships that would no longer be available to young people from First Lutheran if the congregation were to leave the ELCA.  Also the leader of the conference women’s organization shared how the Women of the ELCA (WELCA) is constituted separately from any congregation.  Funds in a congregation’s WELCA treasury belong to WELCA, not to that congregation.  Therefore, if a congregation were to leave the ELCA, the funds would remain with WELCA, not with the women of that congregation.  One person – during the question-and-answer period – challenged the opening statement that the presentations would not be about fear or rumors given that those kinds of statements were made.  Also, when we come to the section where we tell about how the work of the Commission for a Renewed Lutheran Church was misrepresented, it should be obvious that that part of the presentation was certainly not about clarity and truth.

DISRESPECTING THE INTEGRITY OF A CONGREGATION

I found it shocking that Bishop Hagmaier invited three former pastors of the congregation to be part of the Resource Team (though admittedly none of them were among the initial four presenters).  The ELCA has made it very clear that pastors who no longer serve a congregation are not to be involved in the life of that congregation and doing so would be reason for discipline. 

During the question-and-answer period one of the members asked if it is appropriate for a previous pastor to contact members of the congregation regarding the disaffiliation issue.  The person asking the question then said that these kinds of contacts were being made.  This member asked since ELCA guidelines for discipline prohibit it, will a pastor who does it be disciplined?  Bishop Hagmaier affirmed ELCA policy and said that any pastor who violated the policy would be disciplined by the bishop in whose synod that pastor is rostered.  She said that there was a process for this discipline and that any complaints should be brought to her in writing.  I thought it was astounding that Bishop Hagmaier reaffirmed as a reason for discipline behavior and action that she had invited three previous pastors to be involved in.

Bishop Hagmaier also clearly stated that the South Dakota Synod applies synodical administration (S13.24 in the model constitution for synods) only after a congregation has disbanded.  Only after a congregation has held its final worship service does the synod receive the keys to the property so the synod can make sure that the property is properly cared for.  I wonder how many synods apply synodical administration (S13.24) only under those kinds of circumstances rather than under circumstances such as we have described in other synods (including in the former synod of the current presiding bishop of the ELCA). 

MISREPRESENTING THE WORK OF THE COMMISSION FOR A RENEWED LUTHERAN CHURCH

I also found it shocking how Bishop Riegel of the West Virginia-Western Maryland Synod, who was also a member of the Commission for a Renewed Lutheran Church, misrepresented the work of that Commission.  Bishop Riegel was among the four initial presenters.  During his opening remarks he made the following comments regarding the Commission.

The “primary drive” behind the memorials from ten synods to the Churchwide Assembly that led to the formation of the Commission was “a sense that this church structurally is too big for itself.”

The focus for the original memorials was for “increasing flexibility for congregations and synods,” “loosening things up so that congregations and synods would have more ability to dictate to themselves how polity would be structured, how they would do things, so they could respond more nimbly to their context.”  The goal was “untangling some of the uniformity of the church” and “having greater flexibility.”

He also referred to the commitment to dismantle racism as merely a “proviso on the side.” 

Neither the final report of the Commission to the Church Council, nor the recommendations from the Church Council to the Churchwide Assembly, nor the actions of the Churchwide Assembly support his statements.

Contrary to what Bishop Riegel said, the commitment to dismantle racism was not a “proviso on the side.”  Instead it was a top priority of the process.  The resolution that was passed by the 2022 Churchwide Assembly that called for the creation of the Commission instructed the Commission to be “particularly attentive to our shared commitment to dismantle racism.”  Anything that any group is to be “particularly attentive to” is not a “proviso on the side.”    

Recommendation 1 from the Commission to the Church Council was entitled “Immediate Action on Dismantling Racism.”  It included these statements. 

“To ensure timely action, all constitution and bylaw amendments needed for the development and implementation of these accountability measures and compliance incentives must be developed and advanced in time for consideration by the 2028 Churchwide Assembly.  If by that time such measures and incentives have not been adequately identified or enacted, we recommend the ELCA Church Council call for a special meeting of the Churchwide Assembly to evaluate and enact necessary constitutional revisions that will enable and advance the ELCA’s commitment to anti-racism work.”

B-14 was a summary of memorials from several synods and was approved by the Churchwide Assembly 646-144.  The thrust of this motion was –  

• To acknowledge the importance of accountability in addressing racism within all structures of the ELCA
• To affirm the work of the Strategy Toward Authentic Diversity Advisory Team and request that the Church Council continue to work with the team to clarify the nature of mutual accountability as referenced in Recommendation 1 of the CRLC Report
• To direct the Church Council to add a timeline to its actions taken in response to CRLC Recommendation 1 and to provide progress updates to this church with a final report by Fall 2027, including possible constitutional changes, and
• To recommend that if this work is not accomplished by Fall 2027, the Church Council consider calling a special meeting of the Churchwide Assembly to enact necessary revisions to the governing documents of this church.

When you combine these actions with the development of a DEIA handbook and several pages of DEIA Recommendations for Congregations found in the DEIA audit which the Church Council had done of the ELCA’s governing documents, what you have is greater and enforced compliance and uniformity, not “greater flexibility” and “loosening things up.”

What has happened since then?  An October 9, 2025 news release from the ELCA reports that during the October 2-3 meeting of the Church Council the Council “received updates from its Executive Committee regarding a timeline of the ‘immediate action on dismantling racism’ . . . to develop mutual accountability measures and compliance incentives across all expressions of the ELCA.”  Anything that calls for “immediate action” is not a “proviso on the side.”  “Mutual accountability measures and compliance incentives across all expressions of the ELCA” do not speak of “greater flexibility” and “loosening things up.”  Instead they speak of greater, enforced uniformity. 

And then another way in which Bishop Riegel misrepresented the work of the Commission for a Renewed Lutheran Church was in his incomplete reporting regarding a proposed amendment to the ELCA Churchwide Constitution – 22.11.b.  As I reported in my analysis of the Churchwide Assembly (LETTER FROM THE DIRECTOR – AUGUST 2025 – Lutheran Coalition for Renewal (CORE)) that amendment would have provided a way to fast track the approval of amendments that come from the floor.  According to the proposed amendment, they would no longer need to be ratified by a Churchwide Assembly three years later (hopefully after discussion in synods and congregations).  Rather they could be ratified by action of the Church Council within the next twelve months.  Bishop Riegel reported that he opposed that amendment, and he was correct when he said that it did not pass (though just barely).  But he did not say what happened next.  Later during the assembly a voting member proposed new language, which would provide for a provisional ratification of an amendment from the floor by a vote of the church council within twelve months and then a later ratification of the amendment by the next Churchwide Assembly.  After much discussion about whether the new language was appropriate and how it would be executed, the assembly voted 517-247 to refer the motion to the Office of the Secretary for further study.  This action raises the question of how newly elected Secretary Lucille “CeCee” Mills will interpret the constitution. 

I thought it was very interesting that Bishop Riegel did not tell the rest of the story.  Rather he presented the actions of the Churchwide Assembly in a way that would “calm the nerves” of the members of First Lutheran.  I also do not understand if the final report of the Commission was no more than what Bishop Riegel said it was, why he would have dissented to it in full.

I have only limited information from other congregations regarding the consultation that they had with their synodical bishop before they held their first vote on whether to disaffiliate from the ELCA.  But none of them were like this one.  This Consultation certainly says two things –

• ELCA synodical bishops need to respect the integrity of congregations.
• ELCA church leaders need to tell the truth. 

YOU KNOW YOU ARE A GRINCH IF

One of the best-known Christmas stories of all time is “How the Grinch Stole Christmas” by Dr. Seuss. The Grinch was not happy. And because he was not happy, he did not want anyone else to be happy.

Now we all know people who behave like the Grinch. The Grinches we know do not live in faraway lands in caves on top of mountains. Instead they can be our neighbors – even our fellow church members. It would be easy to spot them if they had green skin. But outwardly they look like the rest of us. How can you know if you are having to deal with a Grinch? Worse yet, how can you know if you are becoming a Grinch? Here are five things that help us identify a Grinch. These same five things were true of another Grinch whose story is told in Matthews 2: 13-23, the Gospel reading this year for the First Sunday after Christmas. First –

YOU KNOW YOU ARE A GRINCH IF YOU GET UPSET WHEN OTHERS INVADE YOUR TERRITORY

The Grinch in Dr. Seuss’ story is standing on a ledge outside his cave on a high mountain overlooking the village of Whoville. He is upset because he has to listen to all the noise from the village down below. He had moved to the top of the mountain because he had wanted to get far away from Whoville and Christmas. But on the top of the mountain his territory was being invaded by the sounds of Christmas.

Matthew tells us about another Grinch whose territory also was being invaded – Herod. The Romans had made Herod King of the Jews. But most of his subjects hated him. He had built mighty works for them, including a greatly expanded Temple, but they hated him. Herod knew how much the people hated him, and that they might use any opportunity to overthrow him, so he spent his days living in constant fear that he could lose control at any time.

So imagine Herod’s utter terror when some wise men come from the east and ask, “Where is the child who has been born King of the Jews?” What do you mean, King of the Jews? I, Herod, am King of the Jews. Someone was invading Herod’s territory. No wonder Matthew tells us that Herod was frightened. And not just frightened, he was infuriated. And Matthew tells us that all Jerusalem was upset with him. If Herod is upset, everyone is upset.

Do you ever get upset because you feel that Jesus is invading your territory? You like the idea of His coming into your life as baby born in Bethlehem – with His gifts of love and peace and joy. But there are certain areas of your life where you have posted big, bold “No Trespassing” signs.

If God starts to invade that territory, suddenly all of your defenses go up, and like Herod and all Jerusalem you get upset.

Yes, both the Grinch and Herod got upset because someone was invading their territory. So they cooked up a plan. Which brings us to the second way in which you can tell if you are a Grinch.

YOU KNOW YOU ARE A GRINCH IF YOU ARE PRETENDING TO BE SOMETHING YOU ARE NOT

The Grinch knew that he was hated down in Whoville. But he also knew that Santa Claus was loved just as much as he was hated. So he made a Santa suit out of some old red material and placed a pair of antlers on the head of his dog, Max. Then he went down to Whoville as Santa, not to deliver presents, but to steal every present from under every tree and every ornament from every home.

Herod had a similar plan. When he heard that someone was invading his territory, he called together the chief priests and those who knew the Bible well to find out from them what the Bible has to say about where this new king was to be born. The Bible scholars told him, In Bethlehem. So he called the wise men back and said to them, “Go and search diligently for the child. And when you have found him, bring me word so that I also may go and pay him homage.”

Herod had no desire to worship Jesus. He was only pretending because he wanted to kill Jesus. And I often wonder how much pretending goes on at Christmas time. Like people who pretend to have far more financial resources than they actually have by the amount they charge to their credit cards. Both the Grinch and Herod were pretending to be something they were not. And then, third –

YOU KNOW YOU ARE A GRINCH IF YOU ARE NOT ABLE TO JOIN WITH OTHERS IN THEIR JOY

With his Santa Claus suit on, the Grinch and his dog Max head down the mountain into Whoville, where they go house to house, snatching all the toys that Santa Claus had left for all the good little Whoville girls and boys. Then he heads back up the chimney, packs the toys onto his sled, and then carries them up to the top of the mountain.

Herod, too, was surrounded by joy. He could have joined in, but he refused to. When the wise men heard where the Christ was to be born, they quickly headed off to Bethlehem. Can you imagine their joy. They had been on their journey for quite some time and now they were almost there. Matthew tells us, “When they saw that the star had stopped, they were overwhelmed with joy. On entering the house, they saw the child with Mary his mother; and they knelt down and paid him homage.”

What a moment of joy. But Herod did not get to experience any of that joy. Even though Jerusalem was only a few miles away and Herod could have gone there and found the source of true peace and joy that his troubled soul so desperately needed, still he chose to stay away. In fact, he even tried to destroy the source of joy. So close and yet so far.

Now there is nothing we can do about Herod. But we all know people who also are so close to joy. All around us are troubled people who are searching for peace and joy. Both the Grinch and Herod were so close to joy. But they were neither willing nor able to join in on that joy. Instead they wanted to rob others of their joy. It’s really sad to be around people who cannot stand to see other people happy.

I wonder if at some time early in his life the Grinch had been hurt very, very badly. I wonder if one of the Whovillers might have said or done something to him a long time ago that he just could not let go of. Is that how he had lost the ability to have joy, so now he wanted to steal the joy of others? Well that brings us to the fourth sign of being a Grinch.

YOU KNOW YOU ARE A GRINCH IF YOU GET INFURIATED IF YOUR PLANS DO NOT WORK OUT

God the Father knew how Herod would react so He warned the wise men to go home a different way. And He told Joseph to get Mary and Jesus out of Bethlehem.

Now I do not know why Herod did not just have the wise men followed so that he would only have to kill one baby and one family. But I do know, because Matthew tells us, how we reacted when he found out that he had been tricked. He was infuriated. So he sent soldiers to kill all the boy babies in and around Bethlehem up to the age of two years.

The Grinch also had a plan. He placed all the stuff he had gathered from Whoville onto his sled and then whipped little Max into pulling that sleigh to the highest cliff of the mountain, where he would throw everything over the cliff to be destroyed on the rocks below. But his plan did not work out quite as he had planned. And all that brings us to the fifth way that you can know if you are a Grinch.

YOU KNOW YOU ARE A GRINCH IF YOUR HEART DOES NOT GET CHANGED

By the time that little Max was able to reach the top of the mountain with the sleigh, it was Christmas morning. The Grinch pauses to listen to what is going on down in Whoville. He is expecting to hear the sound of great wailing, for all the presents and ornaments are gone. But much to his surprise, instead of wailing, he hears singing. And it is the same song as before they lost all the presents and ornaments. The Grinch wonders, How can this be?

Then all of a sudden, the sleigh begins to slip over the edge. The Grinch tries to grab it. He does not want it to be destroyed. Something miraculous has happened. His heart that had been two sizes too small has grown four sizes. And the sly grin that had been on his face is now replaced with a smile that says that something good has happened inside.

But unlike the Grinch, Herod awoke to the sound of great weeping. Hundreds of mothers weeping. Not because their children’s Christmas presents have been stolen, but instead because their children have been murdered.

Now we all know how the story ends for Dr. Seuss’ Grinch. He became a part of Whoville. He joined in their joy and carved the roast beast. He was not an outsider anymore. His heart had been changed. Unfortunately, that is where the similarity between the two stories ends. Herod’s heart was never changed. Matthew tells us that he died, and history tells us it was only about a year later. Herod had his chance, but he missed his chance. So he remained a Grinch forever.

The Grinch’s heart was changed by what he heard. This Christmas may your heart be changed by what you hear. We do not have the ability to change our own heart, but the love we can receive from the baby in the manger can change our hearts forever.

If you know someone who is a Grinch, do you stay away from them or can you see beyond the tough exterior and green skin and reach out to them in love? If you know someone who is a Grinch, reach out to him or her this Christmas. Let him or her see the love and joy of Jesus shining through your life. Who knows what hard and shriveled up heart just might get changed.

* * * * * * *

VIDEO MINISTRY

INTERIM MINISTRY

by Cathy Ammlung and Tim Hubert

Many thanks to NALC pastors Cathy Ammlung and Tim Hubert for this video about interim ministry. A link to their video can be found HERE. A link to our You Tube channel, which contains sixty-four reviews of books and videos on topics of interest and importance, can be found HERE.

In this video Cathy interviews Tim, who is now serving his twelfth interim parish. They discuss the various kinds of interim situations; what congregations can (and shouldn’t) expect from their interim pastor; and what are the key components to successful, productive interim ministry. It is not about how to obtain an interim pastor or start a call process. Rather it is about developing a good and trustful relationship with your interim pastor – and with one another, if there’s friction; using his or her compensated time wisely and well; and working toward a healthy, productive future.

* * * * * * *

PETROS NETWORK

The November issue of our newsletter, CORE Voice, contained an article about Petros Network and its partnering with many indigenous churches worldwide, including the world’s largest and reportedly fastest-growing Lutheran denomination – the Ethiopian Evangelical Church Mekane Yesus (EECMY). For those who missed it, a link to that article can be found HERE. A link to the page on their website that tells about their work with the Ethiopian Lutheran Church can be found HERE. 

Reading that article, as well as Paul Borg’s article re the recent gathering of the Global Confessional and Missional Lutheran Network (LINK TO ARTICLE), give new meaning to what the angel said to the shepherds, “I am bringing you good news of great joy for all people.” (Luke 2: 10)

* * * * * * *

The beloved Christmas carol, “O Little Town of Bethlehem,” says about the small village where Jesus was born, “The hopes and fears of all the years are met in thee tonight.” May the love of Jesus fill you with hope and may His presence address all your fears.

Dennis D. Nelson
Executive Director of Lutheran CORE