A FAITH FOR THE STORMS

During my lifetime I have witnessed several high-profile assassinations.  I was in high school when President John F. Kennedy was shot.  I was in college when Martin Luther King and Robert Kennedy were killed.  I can remember exactly where I was and what I was doing when I first heard about each of these tragedies.  But the one that has affected me the most and has given me the greatest feeling of loss is the assassination of Charlie Kirk.

I am confused and puzzled by some of the things that I have heard people say that Charlie Kirk said.  But still I see him as a man who deeply loved the Lord Jesus, who wanted everyone to know and love Jesus, who had boundless energy and an incredible gift for reaching young people, and who was able to present and defend traditional values and views in a way that made them credible and viable.  And the way that his wife, Erika Kirk, in front of the whole world forgave the man who had killed her husband – because that is what Jesus did – was absolutely astounding.  With her at the helm I am hopeful for the future of that organization.

The death of Charlie Kirk is certainly not the only example of a tragic killing that is a reflection of the political extremism, violent rhetoric, and high levels of hatred that are tearing our nation apart.  Every single one of them should cause us to ask, “How did it get this way and what can be done about it?”  We are living in the worst of storms – social, political, inter-personal, moral, and spiritual storms.  What can help us as God’s people face, endure, and maybe even help calm the storms?  What can give us A FAITH FOR THE STORMS?

We live in Arizona northeast of Phoenix.  Up until a few years ago the area where my wife and I live was open desert.  New homes are being built further and further out into the desert.  Most of the time Arizona is sunny.  But we do have storms.  During the summer monsoon season we have thunderstorms that equal anything I ever experienced in Minnesota.  And we can have very heavy rainfall.  We can have rainfall that makes roads impassable.  While walking our dog I was looking at the way in which the land was graded, desert washes were preserved, and the area was prepared before homes were built.  There are major washes between rows of houses that allow for the flow of very heavy rain without endangering the homes.  Storms will come.  Very intense storms will come.  How can a community be planned so that it is prepared for the storms?  How can we live our lives so that we are ready for the storms?  What can give us A FAITH FOR THE STORMS?

To answer that question I would like to look at the account of two storms in the Gospel of Mark – in chapter 4, where Jesus stills a storm – and chapter 6 – where Jesus walks on water. 

The first thing I notice in both stories is that a storm came into the lives of the disciples even when thy were doing exactly what Jesus had told them to do.
Mark 4: 35 – “When evening had come, Jesus said to them, ‘Let us go across to the other side.’”
Mark 6: 45 – “Immediately he made his disciples get into the boat and go on ahead to the other side, while he dismissed the crowd.”

Obeying Jesus and doing exactly what God tells us to do is not going to protect us from all storms.  And just because a severe storm is happening to us does not mean that we are living outside the will of God.    

 Mark 4: 35-41 – Jesus Stills a Storm

 Verse 37 – “A great windstorm arose, and the waves beat into the boat, so that the boat was already being swamped.” 

You might ask the question, Several of the disciples were seasoned fishermen.  How could seasoned fishermen have gotten caught off guard by a storm?  As I understand it, storms that come from the west – from off the Mediterranean Sea – are rainstorms that are accompanied by clouds.  You can see these storms coming.  But storms that come from the east – from off the desert – are windstorms.  There are no clouds that warn you they are coming.  And those winds are only intensified as they rush down the canyons surrounding the Sea of Galilee to a water surface that is several hundred feet below sea level.  I am reminded of what Luke said in Acts 2:2 in his description of Pentecost.  “Suddenly from heaven there came a sound like the rush of a violent wind.”  The disciples who had been fishermen before they became followers of Jesus certainly knew what it was like to experience a sound like a rush of a violent wind.    

Verse 38 – “But he was in the stern, asleep on the cushion, and they woke him up and said to him, ‘Teacher, do you not care that we are perishing?’”  When you are going through the storms in your life, have you ever wondered if Jesus is asleep?  Have you ever wondered whether Jesus cares that you were perishing? 

Jesus does care, and Jesus can do something about the storm.  Verse 39 – “He woke up and rebuked the wind and said to the sea, ‘Be silent! Be still!’ Then the wind ceased, and there was a dead calm.”

I believe that this was more than just a weather event.  I believe that this was a spiritual event.  This was Satan trying to stop Jesus from advancing into the Gentile world.  And I believe that the political violence, hateful rhetoric, and extreme divisiveness that are disrupting our country and tearing it apart are not just human dynamics.  They are spiritual dynamics.  The Bible tells us that the Thief comes to steal, kill, and destroy (John 10: 10).   

 Mark 6:45-51 – Jesus Walks on Water

 And then two chapters later Mark gives us another account of how our relationship with Jesus can give us A FAITH FOR THE STORMS.   Here also a storm came into the lives of the disciples even when they were doing exactly what Jesus had told them to do.  Verses 45-46 – which come right after the feeding of the five thousand – “Immediately he made his disciples get into the boat and go on ahead to the other side, while he dismissed the crowd.  After saying farewell to them, he went up on the mountain to pray.”  There are three things that I would want to say from this account.

 First, Jesus prays for us during the storms.

Whatever storm you are going through right now, Jesus is praying for you just as He was praying for the disciples.  Therefore, Hebrews 4: 16 tells us that we can “approach the throne of grace with boldness,” knowing that there we will “receive mercy and find grace to help in time of need.”  Jesus intercedes for us in our time of need.  We receive His mercy and grace and help in time of need.   

 Second, Jesus comes to us during the storms.

 Verses 47-48 – “When evening came, the boat was out on the sea, and he was alone on the land.  When he saw that they were straining at the oars against an adverse wind, he came towards them early in the morning.” 

The same Jesus who saw that His disciples were straining at the oars against an adverse wind also sees you in all of your struggles.  But notice something.  Sometimes God does not intervene right away.  When evening came, the boat was out on the sea, but Jesus did not come to them until early in the morning.  Sometimes Jesus will not respond and come right away.  But He will always come – never too early and never too late – but just at the right time. 

And then –

Third, Jesus comes to us victorious over our greatest fears.

Verse 48 – “He came towards them, walking on the sea.”  He came to them, walking on top of the very thing that terrified the disciples the most.

Whatever it is that frightens you the most, Jesus is literally on top of.

So, are you concerned for our nation?
Are you troubled by all the political extremism, violent rhetoric, and high levels of hatred?
Does it ever feel to you like Jesus is asleep?
To put it on a personal level, do you ever wonder if He cares about what is happening to you?
Do you ever wonder if He sees your struggles?
Do you ever ask why He does not respond any sooner?

Just look out on the waters.
He is walking on the waves.
He is literally on top of what frightens, threatens, intimidates, unsettles, and upsets you the most.

In the strong Name of Jesus,

Dennis D. Nelson
Executive Director of Lutheran CORE

IT WAS BAD, BUT IT COULD HAVE BEEN WORSE:

REVIEW AND ANALYSIS OF THE 2025 ELCA CHURCHWIDE ASSEMBLY

by Dennis D. Nelson

That is how I would sum up the 2025 ELCA Churchwide Assembly.  It was bad, but it could have been worse.  (2028 will probably be worse.)  For the most part, the voting members did not force the issues beyond what was being recommended, as had been feared, and on one important matter even showed some restraint.  I live in the Phoenix area, so I was able to attend most of the assembly in person as a visitor.  Being there in person you can get the “feel of the room” and also observe the makeup of the group.

1. INITIAL OBSERVATION

The first thing I noticed was how many young people and people of color there were.  I do not have the actual statistics, but a couple people at the microphone said that there were 137 people – or 17% of the voting members – who were under the age of thirty at the time of election.  The ELCA has certainly succeeded in creating the assembly makeup that they have wanted, even if some of the votes did not go as far as they would have desired.

2. ABUSE OF POWER

There is over-the-top euphoria over the election of the new presiding bishop.  Lutheran CORE experienced the worst kind of bullying and abuse of power behavior from him, as we described in our Summer 2023 and October 2023 Letters from the Director.  For several years Lutheran CORE had held a Spanish language and bi-lingual ministry Encuentro at an ELCA church in northwest Chicago.  The event was organized and led by an ELCA pastor who was also doing supply preaching at the congregation with the full knowledge of the previous synodical bishop.  After Yehiel Curry was elected bishop of the Metro Chicago Synod he threatened that pastor with removal from the ELCA clergy roster (even though he was rostered in another synod) if he did not immediately cease providing pulpit supply.  Bishop Curry then brought in an entourage to take over and close the congregation (citing S.13.24 in the model constitution for synods).  In shutting down the congregation he showed no respect, regard, consideration, or appreciation for the current congregational leaders and the decades of faithful ministry that had taken place at that location (including the decades of faithful ministry by the father of the current congregational leaders).  He evicted the sons of the former pastor from the parsonage with thirty days’ notice, even though these brothers were maintaining the property and providing leadership for the congregation.  After evicting the current leaders and forcing out the confessional supply preacher, he brought in two pastors from Peru, who introduced shaman-blessed, ayahuasca-induced seances.  I read an article written by one of these Peruvian pastors.  Her argument was that since the Conquistadores were so culturally insensitive when they conquered the Indigenous people, it is appropriate to honor and include Indigenous culture with shamans and ayahuasca (a hallucinogenic plant from the Amazon basin).  I cannot imagine the Old Testaments prophets saying that since Joshua and company were so culturally insensitive about the way they came in and conquered the land of Canaan, it would be appropriate to have an altar to Baal in the Temple in Jerusalem.

I sent the article that I had written about Bishop Curry’s style and behavior to Bishop Eaton, Imran Siddiqui (vice president of the ELCA), and the person who was chairperson of the conference of bishops at the time.  I never heard from any of them.  ELCA leaders do not want to hear anything other than the official and preferred narrative.  They will completely ignore a very valid and serious complaint about bullying and abuse of power on the part of a synodical bishop.   

 The ELCA values speaking truth to power.  I was speaking truth about the abuse of power by the person who will soon hold the most powerful position in the ELCA.  At the assembly we also heard about the ELCA’s Truth and Healing Movement as well as the truth-seeking and truth-telling initiatives revolving around Indian boarding schools.  But here we see top ELCA leaders ignoring the truth about the behavior of a fellow leader. 

3. OBSESSED WITH DEIA

We have shared how the Lutheran Congregational Support Network has responded to ELCA synodical bishops who say, “Don’t worry; what you fear will never happen; the ELCA will always respect the integrity of congregations; the Lutheran Congregational Support Network is spreading lies and misinformation.”  The words and behavior of one of the co-chairs of the Commission for a Renewed Lutheran Church totally invalidated that argument.   

On a positive note, the “Recommended Minimum DEIA Standards for Congregations” that are listed in the DEIA (Diversity, Equity, Inclusion, and Accessibility) audit which the ELCA Church Council had done of its governing documents (DEIA_Report_Part_2.pdf  ) are not yet mandatory, but it was obvious that certain powerful people and forces will not stop until they are.  The wording of Memorial B14 – “Consideration of Recommendation 1 of the Commission for a Renewed Lutheran Church” – was not as strong as the wording of Recommendation 1 as it came from the Commission.  You can find the Commission’s original wording in my article regarding Recommendations 1 and 7 in the May 2025 issue of our newsletter.   But still the Memorial, which was approved 646-144, called for the church “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 to direct the Church Council to add a timeline to its actions taken and to provide progress updates to this church with a final report by fall 2027, including possible constitutional changes.”

Carla Christopher, co-chair of the Commission, first celebrated the fact that within the two synods where she works LGBTQ sensitivity and cultural competency training are mandatory.  Then she said that most recommendations of the DEIA audit are not possible with the ELCA’s current polity, so we need to preserve the possibility of a re-constituting convention.  Vice president Imran Siddiqui in his response to the report of the Commission said that “DEIA work has to be a part of everything we do.”  Later in the assembly one of the nominees for presiding bishop said that DEI means “of God” so DEIA must be of God.  When the top three nominees for presiding bishop were asked to respond to certain questions, one of the questions they were given was how they would implement DEIA.  And the Church Council has already cemented DEIA language and values into the governing documents of the ELCA through Continuing Resolutions which they have passed and which do not require approval by the Churchwide Assembly.  But I was most alarmed later on during the gathering when Carla Christopher, co-chair of the Commission, exploded at the microphone because of the resistance to the constitutional amendment recommended by the Commission which would fast-track the approval process for amendments that come from the floor.  Here is a recording of her stating emphatically, “We are giving the Council less than three years to make substantive changes to dismantle racism or we are going to need to rewrite the entire constitution at a special meeting.”   Here is a recording.   The process is already well underway to eventually make DEIA mandatory for congregations.  Powerful people in powerful positions will not stop until it has happened.

During her report Bishop Eaton spoke of the need to keep the ministry of Word and Sacrament central within the life of the church.  My heart was warmed as I heard her say that the proclamation of the Gospel through the Word and the administration of the sacraments are “the only thing given only to the church,” adding that she was concerned that “the church is not always clear on that.”  After stating that “our communities are filled with justice-loving and compassionate atheists,” she asked, “What makes us different?”  All of which sounds very good, and I have read her saying these things before, but they do not reflect ELCA reality.  For the ELCA DEIA is the new gospel – even though DEIA is not Gospel.  Instead DEIA is a law that always demands more and will never be satisfied.  It took a motion from the floor – which was approved 678-120 – to add a question for the final two nominees for presiding bishop regarding their faith in Jesus and to share a Scripture passage or story which shapes and sustains them.  

4. A GLIMMER OF HOPE

I experienced a glimmer of hope when an amendment was presented, discussed, and even by a very narrow margin approved that removed language from the proposed amendment to Churchwide Constitution 22.11.b.  As we discussed in our April 2025 Letter from the Director this amendment, if approved, would have provided a fast-track approval process for constitutional amendments that come from the floor.  The amendment to the amendment was to remove language that added the phrase “or a subsequent two-thirds vote of the members of the Church Council taken within 12 months of adoption by the Churchwide Assembly.”  I was encouraged to hear even some synodical bishops speak in favor of the amendment to the amendment because of the amount of suspicion and distrust already present within their synods regarding the ELCA.  This was the discussion when, as I previously mentioned, one of the co-chairs of the Commission for a Renewed Lutheran Church exploded at the microphone, claiming that those who were in favor of the amendment to the amendment were silencing and disregarding marginalized people.  (Her comments made me wonder what kind of amendments she wanted and planned to have come from the floor.) 

But my glimmer of hope faded when 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.  The ELCA’s summary of Day Five quotes Secretary-elect Mills as describing the church’s constitution as “something that magnifies all of the things that we understand ourselves to be as Lutherans in the ELCA. . . . Making something a document that is living beyond the people who are writing it in the moment is really important.”  Over the next few years we will find out what a “living” interpretation of the constitution means.   

5. MORE THAN MERELY “EDITORIAL CHANGES”

There were many who feared that the 2025 assembly would not be satisfied with the two-step approach that was given to the Human Sexuality Social Statement Reconsiderations Task Force.  The concern was that the 2025 assembly might force a vote on the whole issue of bound conscience.  That kind of premature action did not happen.  The vote on bound conscience, which is the provision which gives a place of dignity and respect also to traditional views and those who hold them, is scheduled to take place in 2028.  As we described in an article in the January 2025 issue of our newsletter, the task force was claiming that they were merely recommending “editorial changes.”  “Substantive changes” – such as what to do about bound conscience – will not be considered until 2028.   But I would not call the 2025 changes, which amount to no less than a full embrace of every form of gender identity and every sexual orientation – merely “editorial changes.”

The assembly stayed within the boundaries of the first step in the process except for one motion that came from the floor.  That motion was to remove the phrase “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 now to make the social statement less harmful.  The amendment to the amendment was adopted 552-211, and the revised social statement was approved 742-46.  We saw three things happening here.  First, the re-writing of history to eliminate what some people find hurtful or harmful.  Second, the defining of truth as something that conforms to some people’s liking and lived experience.  And third, a preview of what is to come in the 2028 reconsideration of bound conscience. 

A member of the task force who was one of those who made the presentation spoke of the desire that there be “a place for each of us in this church.”  He also said, “We understand that we may not have your trust, but we hope moving forward we can earn it.”  Depending upon what happens to bound conscience in 2028, we will know whether the ELCA can be trusted.       

The assembly approved (748-15) “The Common Statement on the Filioque,” an agreement between the Lutheran World Federation and the Eastern Orthodox Church.  The term “filioque” has to do with the phrase in the Nicene Creed that the Holy Spirit “proceeds from the Father and the Son.”  This agreement does not call for the removal of the “filioque.”  Instead it created a common understanding between Lutheran and Orthodox church bodies, allowing both versions to be recited. 

Much has been written and said about this decision’s showing that the ELCA cares more about church unity than doctrine.  But what I would like to focus on is Bishop Eaton’s comment that if Lutherans and Eastern Orthodox Christians can overcome a thousand-year division over this much greater issue, then we certainly should be able to overcome division over much lesser issues today.  Either Bishop Eaton is trying to minimize it or she does not understand what the full impact will be if the ELCA makes DEIA mandatory for congregations and/or eliminates the provision for bound conscience.

6. UNDERREPRESENTED GROUPS

There was a very interesting amendment to bylaw 5.01.E19 that was approved by a vote of 530-236 to increase the percentage goal of youth and young adult voting membership of the Churchwide Assembly, Church Council, and churchwide boards and committees from 10% to 20%.  I have already mentioned the large number of youth and young adults who were voting members of the 2025 assembly.  This representation was to be on top of constitutional amendment 12.41.11.e, which states that in addition to their regular number of voting members for the Churchwide Assembly, synods may elect one additional voting member who is a member of a historically underrepresented group and one additional voting member who is a person of color and/or a person whose primary language is other than English.  Though the amendment was being recommended by the Church Council, the assembly voted 492-279 to refer it back to the Legal and Constitutional Review Committee of the Church Council.

As I mentioned in my article in the May 2025 issue of our newsletter, a Continuing Resolution passed by the Church Council defines historically underrepresented groups as including persons of color, persons whose primary language is other than English, persons of diverse gender identities, persons of diverse sexual orientations, persons experiencing poverty, persons of lower income, persons living with disabilities, and persons who are not natural-born United States citizens.  If the Legal and Constitutional Review Committee ends up recommending and a future Churchwide Assembly ends up approving this amendment, a large number of the positions in churchwide assemblies, the church council, and churchwide boards and committees will be given to youth, young adults, and members of historically underrepresented groups.  Since a large percentage of the members of the majority of ELCA congregations are old white people, who will then be the underrepresented group? 

The Churchwide Assembly extended much acknowledgement and consideration to Indigenous people.  There was the required opening land acknowledgement, an evening Powwow, a Day of Remembrance for Murdered and Missing Indigenous Women and Girls, and much discussion and repentance over the ELCA’s complicity in the abuses caused by Indian Boarding Schools.  But there is one major way in which the ELCA rejects a basic value of Indigenous people – the respecting and valuing of the wisdom of tribal elders.

7. ENDLESS CONFESSION

I stayed Friday afternoon for the Service of Confession and Repentance for Sexism and Patriarchy.  It seemed strange that I was being called on to repent of Sexism and Patriarchy in the midst of the following realities.  The two top elected leadership positions in the ELCA at the time were being held by women.  The Conference of Bishops is pretty equally divided between men and women.  A majority of ELCA seminary presidents are women.  A majority of the members of the Commission for a Renewed Lutheran Church are women.  A majority of leaders of Lutheran churches in other countries who greeted the assembly were women.  And I did not keep a running tally, but it seemed that the majority of people who went to one of the microphones to speak were women.

As I said before, DEIA is the new gospel of the ELCA – even though DEIA is not Gospel.  Instead it is a law that always demands more and will never be satisfied.  You can never grovel, repent, apologize, and change your ways enough.      

There was also a very interesting phrase in one of the petitions during the service.  God was addressed as “Holy midwife.”  Now I am not surprised that the designers of the service would want to include every possible feminine image for God, but “Holy midwife”?   Think about it.  A midwife does not procreate.  A midwife does not bring about new life.  A midwife merely helps deliver new life that has been created by others.  The image of God as “Holy midwife” diminishes God from being “the one through whom all things were made.”

8. THE RISKS OF BEING WOKE

And now I would like to conclude by sharing two things that say a lot about the risks of being Woke.

First, Tuesday was the day that everyone was to wear red in solidarity with Murdered and Missing Indigenous Women and Girls.  When the ELCA treasurer came to the podium to give her report, she was wearing red.  She said that it was not good for a treasurer to wear red, so she ducked behind the podium and came back up wearing green.  Everyone – or at least almost everyone – chuckled. 

As the last item of the day, one person went to the microphone and shared how triggered and offended she was by someone’s making light of such a serious and sacred thing as a Day of Remembrance for Murdered and Missing Indigenous Women and Girls.  What a downer way to end the day.  But it did show that Woke will always find something to be triggered and offended about and by.

Second, on Friday afternoon someone made a substitute motion to amend the language of bylaw 7.31.02.a.8, striking the proposed phrase and replacing it with words including “giving special honor to members of historically underrepresented groups.”  Several people of color went to the microphone to say that they are looking for justice and equality, not special honor.  When the maker of the motion was asked where the language of “special honor” came from, she replied from Paul in 1 Corinthians 12.  Bishop Eaton asked her, “Have you read that passage?”  That question alone should have been cause for alarm.  The substitute motion was defeated (703-52).

A few minutes later a voting member went to the microphone and shared how livid and offended she was because of what 1 Corinthians 12: 24 actually says.  “God has so arranged the body, giving the greater honor to the inferior member.”  The maker of the substitute motion was calling members of historically underrepresented groups inferior members.  The voting member said to the maker of the motion, “You have hurt me in a way you will not believe.”     

Two lessons for all who want to be Woke –

1. Be always ready to always be triggered and offended.
2. Be very careful in your quotation and interpretation of Scripture.

I said at the beginning that the 2025 ELCA Churchwide Assembly was bad, but it could have been worse.  Will the 2028 Churchwide Assembly be worse?  It could be.  It will be worse if bound conscience is eliminated and constitutional amendments are approved so that DEIA becomes mandatory for congregations.  Will that happen?  There are powerful, preferred, and well-positioned people who are determined it will happen and will not stop until it happens.  We will continue to monitor.

Trusting in Jesus the Lord of the Church,

Dennis D. Nelson
Executive Director of Lutheran CORE

* * * * * * *

VIDEO MINISTRIES

TOOLS FOR WORSHIP PLANNING – PART ONE

by Cathy Ammlung

Many thanks to NALC pastor Cathy Ammlung for this first 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 Cathy’s video can be found HERE.  A link to our You Tube channel, which contains sixty reviews of books and videos on topics of interest and importance, can be found DEIA_Report_Part_2.pdf. 

 In this video, Cathy talks about why worship planning is important.  She describes the “flow” of the liturgy, how that actually helps create faithful worshippers, and how it creates a “reality check” for what you may be planning.  She discusses some alternatives when there’s not a Communion service.

Cathy then gives a brief preview of the other topics that will be covered in more detail in future videos: the church year; lectionaries and how to navigate them as you plan worship over a season; hymn selection and getting the most from the hymnals; and selecting, writing, and praying intercessory prayers.  An outline of these things can be sent to you as an email Word attachment.  You can contact her at [email protected].

AN ANALYSIS OF CONSTITUTIONAL AMENDMENTS COMING FROM THE CHURCH COUNCIL TO THE 2025 ELCA CHURCHWIDE ASSEMBLY:

THE ELCA MUST NOT VALUE TRUST AND MUST NOT KNOW HOW TO BUILD TRUST

by Dennis D. Nelson

ELCA leaders must have heard enough about the work of the Lutheran Congregational Support Network that the ELCA Office of the Secretary has prepared a document entitled “Myths and Facts About Congregational Governance.”  Here is a link to that document – LINK # 1. 

The document contains a link to the proposed changes to the ELCA Constitutions for Churchwide, Synods, and Congregations that will be coming from the Church Council to the 2025 Churchwide Assembly.  The Assembly will be held from July 28 through August 2 in Phoenix.  Here is a link to the proposed changes – LINK # 2.  The document also contains a link to the Rationale for the proposed changes.  This notification is in line with the requirement that the Church Council must act on proposed changes and transmit them to the synods at least six months prior to the Churchwide Assembly.

According to the document –

• There is nothing in the proposed changes that would eliminate, or even reduce, congregational autonomy and self-governance.
• The proposed changes to the “Model Constitution for Congregations” are minimal and do not reduce congregational autonomy in any way.
• The proposed changes do not affect congregational property ownership.
• There are no changes to the provisions related to synod administration or preservation of congregational property.
• There are no proposed changes to the disaffiliation process.

Synod preservation is the name for the process described in S.13.24 in the “Model Constitution for Synods” by which synods can move in and take over the property and functioning of a congregation if – in the eyes of the synod – the congregation has become too scattered and/or diminished and/or is no longer able to fulfill its function.  We have previously written about how two synods have used that provision against congregations – Metro Chicago and Southwest California.    

The document also states that recommendations from the Commission for a Renewed Lutheran Church have been incorporated in some of the proposed changes, and even though the report of the Commission is not yet complete, none of the Commission’s recommendations advanced to date would do any of the things mentioned in the bullet points above.

I have read, studied, and analyzed the twenty-one pages of proposed changes and the ten pages of rationale.  Here is my response.

1.  Why would the ELCA have spent who knows how many hundreds of thousands of dollars on a thirty-five-member Commission for a Renewed Lutheran Church and on hiring a law firm to do a DEIA audit of its governing documents if the results are no more than the constitutional changes that are currently being proposed?

2.  Do we really think that those who worked for the creation of the Commission are going to be satisfied if it accomplishes no more in advancing their goals – including the dismantling of racism – than what is included in the proposed changes?

3.  How can anyone imagine that the proposed changes call for something as major, involved, and expensive as a separate, reconstituting convention?  And will those who worked for the creation of the Commission be satisfied if there is no such convention?    

4.  We do not yet have the final report from the Commission.  The written summaries of each of their eleven meetings to date are very general and communicate very little.  And we do not know what will be included in their final report, which could very well contain recommendations that are more significant than what is included in the proposed changes.  But as we will see under the discussion of the amendments to Chapter 22 of the “Constitution for Churchwide,” the Commission has certainly prepared the way for the possibility (probability?) of their making and fast-tracking additional and more-far-reaching recommendations.     

My overall impression is this.  The ELCA does not value trust and does not know how to build trust.

1.   When the results of the DEIA audit were posted, which contained extensive recommendations for congregations which would consume the time and energy of any congregation that would try to meet them, neither the Presiding Bishop nor the Church Council came out with a statement regarding the status, implications, and/or ramifications of the audit. 

2.  Even though lack of communication creates fear and distrust, neither the Presiding Bishop nor the Church Council did anything to get the Commission to be more informative in their reporting. 

3.  The Presiding Bishop, Vice President, and Chairperson of the Conference of Bishops all totally ignored the communication from me regarding the bullying and abuse of power behavior on the part of the Metro Chicago Synod Bishop and Council in their using S.13.24 (synodical preservation) to take over and close a congregation.

4.  Nobody has stepped in and intervened when a synod (such as Southwest California) fights a war of attrition against a congregation.  Because of their closing congregations and selling properties, synods have the resources to fight long, protracted, legal battles against congregations, while individual congregations can only keep going for so long to try to protect themselves. 

With all of these dynamics, I do not understand why the Church Council and Conference of Bishops do not realize that there has been a crying need for greater communication all along.

Having shared these overall impressions, I would now like to highlight several specifics from the proposed changes and rationale which illustrate what I am saying.

PROPOSED CHANGES AND RATIONALE

The proposed amendments to the “Constitution for Churchwide” include the addition of several references to participants in Synodically Authorized Worshiping Communities (SAWCs) to “expand inclusion and leadership opportunities.”  SWACs consist largely of community outreach and social justice-oriented groups.  Because they are established by synods and their ongoing existence is dependent upon synodical approval, they would not be able to resist synodical influence as a congregation could, if it so chooses.

Changes to the “Constitution for Churchwide” include one being recommended by the Candidacy Working Group of the Commission for a Renewed Lutheran Church –

7.31.03.  This amendment is intended to produce a more flexible, competency-based discernment and formation process for candidates for the ministry of word and sacrament.  As stated in the Rationale, “By moving certain bylaws to the policy level in the Candidacy Manual, which can be approved by the Church Council after consultation with the Conference of Bishops, revisions that respond to changing realities could be made more swiftly than they can by constitutional amendment.”  In other words, the formation process for your future pastor could more easily be changed to match new ELCA agenda and priorities.      

Churchwide 7.31.07 and 7.61.07 – The Task Force on On Leave from Call and Specialized Ministry (as called for by the 2022 Churchwide Assembly) is recommending that the existing policies whereby synodical bishops can unilaterally deny a request for On Leave from Call status for rostered ministers be replaced by a new protocol in which synodical bishops make recommendations but the final decision is made by the synod council following a consultation process.  I assume this change is because of the disaster and uproar in the Sierra Pacific Synod back in 2021.

A more pronounced change is the addition in several places of a mandated or desired level of participation of persons from “historically underrepresented groups.”  The ELCA views historically underrepresented groups as including persons of color, diverse gender identities, and diverse sexual orientation.  I assume this change is the result of the DEIA audit which the ELCA had done of its governing documents.  Please note that this requirement and/or goal is in addition to a mandated or desired level of participation of persons of color and/or persons whose primary language is other than English.    

For example, proposed amendments for the “Constitution for Churchwide” include –

• 41.11.e. – In addition to their regular number of voting members for the Churchwide Assembly, synods may elect one additional voting member who is a member of a historically underrepresented group and one additional voting member who is a person of color and/or a person whose primary language is other than English.
• 21 – In selecting staff members for the Churchwide organization, a balance is to be maintained of members of historically underrepresented groups as well as women and men and persons of color and/or persons whose primary language is other than English (please note that there are no mandated percentages here).

Here is a mandated proposed amendment for the “Model Constitution for Synods” –

S6.04.02 – It is to be the goal of every synod that at least 10% of the voting members of the synod assembly, synod council, and synod committees and organizational units be members of historically underrepresented groups in addition to at least 10% being persons of color and/or persons whose primary language is other than English.  The synod council is to establish a plan for implementing this goal.   

Another example is 10.21.03. in the “Constitution for Churchwide” which says that the ELCA is to foster organizations for persons of all gender identities. 

The only recommended change in the “Model Constitution for Congregations” relevant to Chapter 7 (Property Ownership) is in C7.03 – to change the language from “transfer” to “relate” to another Lutheran church body.   

 Certainly so far the proposed amendments do show ELCA values and priorities.  But I do not see how they would require a special, very expensive, reconstituting convention.  For me what are most alarming are the proposed changes to Chapter 22 of the “Constitution for Churchwide” which would fast track the approval process for any additional amendments that may come to the floor – including from the Commission for a Renewed Lutheran Church – without requiring a second, separate, full Churchwide Assembly.  These amendments to Chapter 22 were recommended by the Commission for a Renewed Lutheran Church. 

A change in 22.11.a. would allow for the possibility of a special assembly amending the constitution in a single step, following recommendation of amendments proposed by the Church Council.    According to this amendment, the Church Council proposes an amendment and then sends official notice to the synods at least six months prior to the next (the word “regular” is eliminated) meeting of the Churchwide Assembly.

Changes in 22.11.b. would allow amendments introduced on the floor of the Churchwide Assembly to be ratified unchanged by a 2/3 vote of the Church Council within 12 months of the assembly, instead of waiting three years for the next Churchwide Assembly.   According to this amendment, 25 or more members of the Churchwide Assembly can propose an amendment.  It states, “The proposed amendment shall be referred to the Committee of Reference and Counsel for its recommendation, following which it shall come before the assembly. If such an amendment is approved by a two-thirds vote of members present and voting, such an amendment shall become effective only if (the words are changed from ‘adopted’ to ‘ratified unchanged’) by a two-thirds vote of the members present and voting at the next (again the word ‘regular’ is eliminated) Churchwide Assembly.”  The amendment then adds “or a subsequent two-thirds vote of the members of the Church Council taken within 12 months of adoption by the Churchwide Assembly.” 

In the same way, Amendment 22.21, which also was recommended by the Commission, would allow for bylaw amendments to be approved by a special assembly, not only by a regular assembly.

Obviously, the Commission is planning on introducing amendments in addition to those that were given to the Church Council early enough so that the Church Council could send them out to the synods six months prior to the 2025 Churchwide Assembly. 

SUMMARY

We do not know what else the Commission will be bringing to the Churchwide Assembly, though they obviously have prepared the way for their submitting more.  There appears to be a deliberate strategy so that recommendations still to come from the Commission can be approved and ratified quickly and easily.  We do not know what actually might happen at the Assembly.  Assemblies can take on a life of their own.  But we do know that it will not stop there.

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ADDITIONAL ANALYSES

Many thanks to Larry Becker, member of the board of Lutheran CORE, for his analysis of the ELCA’s “Myths and Facts” document, which he has sent to his congregation.  A link to his letter can be found HERE. 

HERE is a link to the analysis of the ELCA’s “Myths and Facts” document from the Lutheran Congregational Support Network.  They also have a video on the same subject, a link to which can be found HERE.  As I mentioned at the beginning, they are the organization whose work probably motivated the ELCA to produce that document.  If you have not already done so, I highly recommend that you go to their website (LINK) and sign up to be on their email mailing list.  On their website you will also find a just-released video regarding the proposed changes to Chapter 22 of the ELCA Constitution for Churchwide.  Future videos will review other proposed changes coming from the Church Council to the Churchwide Assembly.  The Support Network very intentionally approaches issues related to the ELCA not in terms of theology, and not in terms of cultural issues and Biblical moral values, but in terms of the ELCA’s Constitutions and the whole matter of congregational autonomy. 

Finally, because theology is important, HERE is a link to an account from Steve Gjerde, LCMC pastor and former vice president of the board of Lutheran CORE, of the process of his congregation’s leaving the ELCA and their theological reasons for doing so.  Steve particularly emphasizes their understanding of Holy Communion as informing and motivating their decision. 

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VIDEO MINSTRIES

“MY LIFE WITH CARL BRAATEN AND PHIL HEFNER” by ROBERT BENNE

Many thanks to Robert Benne, Professor of Christian Ethics at the online Institute of Lutheran Theology, for his very warm and personal reflections and memories of two former colleagues.  A link to his video can be found HERE.

Professor Benne writes, “One of the blessings of my life was to share a significant portion of it with those of two major Lutheran theologians, Carl Braaten and Philip Hefner, both of whom have died recently.  We not only shared fifteen years of teaching together at the Lutheran School of Theology at Chicago, but extended our friendships for many years before and after those Chicago seminary years.  In the following video I will go through some of the memorable moments I shared with both of them. Of course, since they were theologians, I will touch on their theological contributions.  But many of the memories I will share have to do with other dimensions of our lives.  The video is meant to be something of a historical record of a special time in Lutheran history, but also a winsome tribute to two Lutheran theologians who also happened to be my friends.” 

CANCEL CULTURE STRIKES AGAIN

Last month there was a discussion in the ELCA Clergy Facebook group where one person mentioned concerns that had been shared by a member of the congregation regarding last summer’s ELCA Youth Gathering in New Orleans. Specifically this member was disturbed over the promotion of LGBTQ ideology and the presence of drag queens. I responded by stating that a video had been shown at the gathering which argued on the basis of the creation account in Genesis for the possibility of more than two genders. I also reported that one of the summary videos for the event showed a group of young people with some drag queens.

Soon afterwards someone posted the question whether I am the Dennis Nelson who works with the NALC. I responded by saying that I am the Dennis Nelson who is the executive director of Lutheran CORE. That did it. Within a few minutes I found that I could no longer access the Facebook group. Several friends who are members of the group telephoned or sent me an email that confirmed that it had been reported by one of the administrators that – for the safety and well-being of the group – I had been removed. One of these informants sent me a screen shot of the announcement of my removal and the ensuing conversation. Some of it was quite nasty.

Here is the email that I then sent to the administrator who announced that I had been removed from the group.

* * * * * * *

Dear –

I was surprised to find out that I had been removed from the ELCA Clergy Facebook group when all I had done was to supply verifiable, publicly available information in response to a discussion regarding last summer’s ELCA youth gathering. I did not initiate the topic. Rather I merely contributed to the discussion by sharing that a video had been shown at the gathering which stated that the creation account in Genesis allows for the possibility of more than two genders and one of the recap videos showed some youth and drag queens.

I am a rostered ELCA pastor (retired) and am a member in good standing of an ELCA congregation where I do not cause disruption but instead contribute to the ministry. I serve as executive director of Lutheran CORE. Contrary to what was said in the conversation thread in the ELCA Clergy Facebook group, Lutheran CORE is not a ministry of the NALC. We are an independent, pan-Lutheran, reform and renewal movement. Our constituency comes from all three Lutheran church bodies – ELCA, LCMC, and NALC. Also contrary to what was said, Lutheran CORE is not the founder of the Lutheran Congregational Support Network. When we learned about that organization the board made it a priority to inform people of their work. We value what they are doing and the tone with which they are doing it.

You stated in the ELCA Clergy Facebook group that Lutheran CORE has “repeatedly demonstrated hostility and abusive behavior towards the ELCA and its clergy.” You said that I have “crossed boundaries targeting and undermining the very clergy this group exists to support.” You accused me of “targeted intolerance.” One member of the group said that it was important that I be identified by name “to prevent additional abusive (sic) from this individual.” Another member accused me of “tearing down ministries and churches.”

I would challenge you to identify any time when I have said anything hostile, abusive, targeting, undermining, intolerant, or tearing down in the ELCA Clergy Facebook group.

I would also challenge you to identify any time when I have been hostile, abusive, targeting, undermining, intolerant, or tearing down in any of my writings for Lutheran CORE. All of my writings are publicly available on Lutheran CORE’s website. Everything I report can be verified through the links I provide to ELCA primary sources. I feel that not I, but the discussion about me in the ELCA Clergy Facebook group has been hostile, abusive, and targeting. The only way that I can interpret the words that were said about me and the action that was taken against me is that you people are so skittish and easily threatened by opinions and information that do not fit with your preferred narrative.

We of Lutheran CORE feel that an important part of our work is alerting pastors, lay leaders, and congregations to what is happening in the ELCA as well as evaluating the significance of those dynamics. Since Lutheran CORE seems to be the only organization that is doing that, we feel that ours is a very valuable ministry. We are very concerned that people know about the possible changes that may be coming because of the work of the Commission for a Renewed Lutheran Church, the DEIA audit which the ELCA had done of its governing documents, and the work of the task force that is reconsidering the human sexuality social statement. What motivates us is love for Jesus, the Gospel, and people, and concern for the ministry of the Church. We are not driven by anger, hatred, and a desire to undermine ELCA clergy and tear down ELCA ministries and churches.

Lutheran CORE’s website shows that we are not a hate group that cares nothing about ministry. Our goal is not to disrupt congregations. Rather we provide many valuable resources for pastors, lay leaders, and congregations, including worship aides, daily devotionals, and weekly lectionary-based Bible studies and children’s messages. We have a support group for seminarians and are one of the sponsors of a program that challenges high schoolers to consider God’s call on their lives. We offer webinars on various topics related to church leadership and provide guidance for congregations in the call process as well as for congregations that are coming to the realization that very likely there will not be an ordained pastor available for them to call. We support cross-country mission trips to help people who have suffered a disaster, as well as local mission trips in the Baltimore area. We have held annual Encuentro events in the Chicago area for congregations that are already involved in as well as congregations considering becoming involved in Spanish language and/or bilingual ministry. The majority of those attending as well as presenting at those events are ELCA. All of the above show that Lutheran CORE provides valuable resources to pastors, lay leaders, and congregations.

I believe that as the administrators and members of the ELCA Clergy Facebook group you need to ask yourselves why you are so threatened by opinions and verifiable, factual information that does not fit with your preferred narrative. Through the things that you have said about me you have shown that you are the ones whose words are hostile and abusive.

In Christ,

Dennis D. Nelson
Retired ELCA Pastor
Executive Director of Lutheran CORE

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Later that day I received a reply from the pastor/administrator. There are several things I would say about his response. I did not reply to him because I did not see the purpose or point of continuing the conversation. But I did want to let you know how he responded and I wanted to show you how fragile, inconsistent, hypocritical, and intolerant they are.

First, he said, “Your work with Lutheran CORE has long been a source of division and pain within the ELCA.”

It is not Lutheran CORE that has caused division and pain within the ELCA. Instead it is the LGBTQIA+ agenda. The election of the ELCA’s first gay bishop in the synod in which I was rostered before I retired caused total conflict and turmoil within the congregation where I had served as pastor for thirty-nine years, and that conflict continued throughout and beyond my final year there. The LGBTQIA+ agenda has caused pain in my life in a way in which I never have caused pain in their lives. Also, before the ELCA changed its policies in 2009 regarding the blessing of same sex relations and the ordination of persons in same sex relations, people who wanted those policies to change disrupted a Churchwide Assembly, defied ELCA standards, and were very blatant and brazen about doing so.

Second, he said, “The organization’s efforts, both direct and indirect, to encourage congregations to leave the ELCA, often under the guise of reform, have left deep wounds.”

Reform is not a “guise” that we hide behind. Instead it is central to our work. Our purpose and mission is not to get congregations to leave the ELCA. Rather it includes alerting persons and congregations that are still in the ELCA to what is happening in and to changes that could be soon coming to the ELCA. We fully realize that for many congregations, leaving the ELCA would not be possible and/or would not be the right or best decision.

Third, he said, “The shaming and mischaracterization of LGBTQIA+ individuals, who are beloved children of God, are especially harmful and stand in opposition to the inclusive love of Christ.”

We do not engage in shaming or mischaracterizing LGBTQIA+ individuals. We agree that they are beloved children of God. We love them and are concerned for them because we believe that

they are living a life that is not pleasing to God. We are also deeply concerned as we see that it is only non-binary and LGBTQIA+ ideology that is being promoted at the ELCA youth gatherings. The young people there never hear anything that supports and encourages a traditional view of human sexuality, even though the ELCA still says – in its 2009 human sexuality social statement – that traditional views still have a place of dignity and respect within the ELCA.

Fourth, he said, “When individuals or organizations repeatedly engage in actions that cause division, foster animosity, or promote intolerance – especially towards marginalized communities – it becomes clear that their participation is not aligned with the group’s purpose.”

During the years leading up to the 2009 decisions, during the time when traditional views still prevailed – though always by an ever-decreasing percentage amount – those with traditional views always bent over backwards to make sure that all views – including revisionist views – were treated respectfully and were heard. After revisionist views prevailed in 2009, those with traditional views were not afforded the same kind of courtesy that they had extended for years. It felt like we were being pushed over the cliff. It is not the LGBTQIA+ community that is marginalized. Instead they are a preferred and empowered community. It is those with traditional views that are marginalized. Evidence for this is in the fact that ReconcilingWorks has a voice but no vote position on the ELCA Church Council while the same courtesy is not extended to any group with traditional views.

Fifth, he said, “This decision is not about being ‘threatened’ by different opinions, as you suggest. It is about setting boundaries that foster a supportive, respectful environment for ELCA clergy. Intentionally divisive contributions, no matter how they are framed, detract from that goal.”

Nothing that we say or do is ever “intentionally divisive.” Rather it is motivated by the deepest of love for and commitment to Christ, people, and the mission of the church. For these people any dissent from the “preferred view” is considered disloyal, divisive, and disruptive.

And then he concluded by saying that he has “a deep pastoral responsibility to protect this group as a safe space for clergy who seek encouragement and support rather than conflict.”

In my contribution to the most recent discussion which got me kicked out of the group – as well as in all my other contributions in this Facebook group – I have never said or done anything disruptive, divisive, or conflict producing. Rather I merely pointed out information that would be available to anyone who went to the primary sources.

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VIDEO MINISTRY

“CRACKING OPEN THE HARD PARTS OF THE BIBLE”

by Ken Coughlan

Many thanks to Ken Coughlan for his video review of his book, “Cracking Open the Hard Parts of the Bible.” Ken is a Christian apologist and religion teacher at St. Paul’s Lutheran School in Glen Burnie, Maryland. A link to Ken’s review can be found HERE. A link to our YouTube channel, which contains fifty-five reviews of books and videos on topics of interest and importance, can be found HERE.

Regarding the book Ken writes –

Does the God of the Bible condone slavery? Did he order genocide? Does he value men more than women? Isn’t the Bible filled with contradictions, especially in the stories about Jesus’ birth or his death and resurrection? If you believe most atheists today, you’d answer all of these questions, “yes.” But you’d be wrong. Equally useful as a six-week group Bible study or for individual reading, “Cracking Open the Hard Parts of the Bible” doesn’t just give answers to some of skeptics’ favorite targets in Scripture. It also provides six “interpretive principles” that will help you find the answers whenever you come across someone who says they’ve found something “wrong” with a Bible passage, or when you read something you find puzzling or troubling yourself. Not afraid to “crack open” those verses that are commonly thought to be the most problematic for the Christian faith, this book will give you the answers you seek and a strategy to tackle future conversations yourself.

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LATEST ISSUE OF SIMUL

The latest issue of SIMUL, the Journal of St. Paul Lutheran Seminary, on “Free Will vs. Bondage of the Will” is now available. Click here: https://issuu.com/stpaulsimul/docs/issue_13_v5

Editor Dennis DiMauro writes –

This edition goes to the heart of the matter by exploring whether human beings actually have free will. In this volume, Roy Harrisville tells us what to do when those pesky door-to-door evangelists come calling. And Paul Owens explains what you should say when surrounded by a dozen free will preachers at the local pastors’ lunch.

Virgil Thompson takes another look at Gerhard Forde’s The Captivation of the Will to understand how freedom leads to bondage, but also (and paradoxically), how bondage leads to freedom. Marney Fritts provides a beautifully written and well-researched study on Luther’s Bondage of the Will.

Dennis finishes out this issue with a book review on Michael Massing’s 2019 tome Fatal Discord: Erasmus, Luther and the Fight for the Western Mind. Can the lives and experiences of these two great humanists shed light on their theologies about free will?

SIMUL can be read three ways. One can enlarge and read through the flip book on the top of the webpage (there is a full screen button that can be clicked on the lower right-hand side of the flipbook, and you can double-click or use the zoom slider at the bottom of the page for even more magnification), or one can scroll down and read each individual article. This second option

allows readers to share individual articles (that can be read on a cellphone) without sending the entire issue. You can also download a pdf to your device and keep it forever!

A “MARY” CHRISTMAS

Christmas is filled with things that take your breath away.  In fact, one person went so far as to say that life at its best is measured not by the breaths we take, but by the breaths we miss.  Life at its best is made up of times like Christmas – times of awe and wonder. 

How much do you think that first Christmas took Mary’s breath away?  How much was she not even able to speak?  Oh, she had talked with an angel in Nazareth, and she had sung her song to her cousin Elizabeth in the hill country of Judea.  But in Luke’s account of Christmas Eve, there is not recorded even one word from Mary.  It is as if what was happening to her was just too deep to put into words.  So it merely says, “Mary treasured all these things and pondered them in her heart” (Luke 2: 19).

We need to be like Mary and spend some quiet time around the manager.  This Christmas we all need to be like Mary, who, apparently without saying a word, held her child, who was both God and human, close to her breast and pondered in her heart everything that was happening to her.

The first thing I believe she pondered was the LOWLINESS OF GOD’S APPROACH.  God did not come with noise and clamor.  Rather, as the beloved Christmas carol says, “How silently, how silently, the wondrous gift was given.”  How often does the power of God come to us not with great noise, but instead in silence?  How often is God best experienced where there is the least noise?  How often is it that in the quietest of moments God most touches our lives?  Yes, Christmas is a time when the world holds its breath and listens once again for the soft cry of a baby.  So gracious and so holy was the time that Mary may not have said a single word.  Rather she treasured all these things and pondered them in her heart, including the LOWLINESS OF GOD’S APPROACH. 

And then, second, I believe she also pondered the LOWLINESS OF GOD’S ARRIVAL.  There was no room for them except where the animals stayed, so Mary “wrapped Him in bands of cloth and laid Him in a manger.”  Do you think Jesus hesitated?  When the only begotten Son of God – pre-existent from all eternity – stood there on the balcony of heaven and counted what would be the full cost of His coming – of His emptying Himself, as the apostle Paul said.  Do you think He hesitated even for a moment before He came?  No, I do not think so.  Instead I think that He looked down and saw it all – including the cross and all the pain and all the shame – and then willingly and intentionally came.  Yes, I believe that when Mary was pondering all of these things, she was also pondering the LOWLINESS OF GOD’S ARRIVAL

And then, third, I believe she also pondered the LOWLINESS OF GOD’S AUDIENCE.  The first ones to learn of His birth were some shepherds.  Now I have read that the Pharisees of the day saw six professions as unworthy.  One of these was being a shepherd.  Shepherds were not permitted to give testimony in a court of law, and I have even read that they were not allowed to enter a synagogue because their work was considered ritually unclean.  So called “good people” would have nothing to do with shepherds.  But the good news of great joy was first given to a group of shepherds.  At the heart of the Gospel is the truth that knowing God is not something that is given only to important and powerful people.  Rather it is also given to shepherds.  And you and I are like shepherds – and we are all like sheep.  But the good news of Christmas is that we are all still worth everything to God.

“How silently, how silently, the wondrous gift is given! 
So God imparts to human hearts the blessings of His heaven.
No ear may hear His coming, but in this world of sin,
Where meek souls will receive Him, still the dear Christ enters in.”

What I pray for you during this Advent and Christmas season, is that you will have the heart of Mary, who sat there silently and nursed her child, who was both God and human, as she treasured all these things and pondered them in her heart.

From my heart to yours I wish you a Mary – a M-A-R-Y – Christmas.

Dennis D. Nelson
Executive Director of Lutheran CORE

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LUTHERAN CONGREGATIONS SUPPORT NETWORK

I am very grateful to and for all those who are helping spread the word regarding the Lutheran Congregations Support Network and its work to inform ELCA congregations of the risks they are under and are likely coming to their congregational autonomy and property rights because of anticipated changes in the ELCA constitution and governance structure.  Here is a link to their website – lutherancongregationalsupportnetwork.org

Among the resources on their website are links to three videos, which give

• Interviews with pastors and congregations that have experienced ELCA tactics
• A description of the process by which a congregation can lose autonomy and come under institutional oversight
• Publicly available information about the 2025 ELCA Churchwide Assembly

Thank you for helping spread the word. 

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With the 2025 March for Life in Washington D. C. coming up on January 24, we wanted to share with you two articles from the NALC Life Ministries Team.

Making Ourselves Gods

by Pastor Mark Chavez, Chair of the NALC Life Ministries Team

All life hangs on the first commandment: “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods before me.” (Exodus 20:2-3) Martin Luther’s explanation of the First Commandment in the Large Catechism ends with these words:

Let this be enough for the First Commandment. We have had to explain it at great length, for it is        the most important. As I said before, if the heart is right with God and we keep this                                commandment, all of the rest will follow on their own. (BOC, Kolb/Wengert, p. 392)

The inverse of Luther’s words are equally true. Not keeping the First Commandment means we will not keep all the other commandments. Apart from Christ our hearts are not right with God. We have other gods. We do not keep the commandments. We do not preserve and care for life. Idolatry always leads to death.

We have many gods. They can be anything or anyone. The growth of one particular god in the current culture is especially disturbing and destructive. Culture would have us believe that we are each a god unto ourselves – “It’s my life, I can do whatever I want with it. It’s my body, I can do whatever I want with it.”

Self-idolatry is the extreme height of our sinful condition, incurvatus in se (turned or curved in upon self). Making ourselves gods, is also the height of our sinful rebellion. We attempt to displace the true “Author of life” (Acts 3:15). We think we are the authors of our lives. Our deception and delusion is profoundly tragic. Our authorship does not create, promote or preserve life. It destroys life. Not just our own life, but the lives of others as well.

Medical and scientific data has for many years proven that women who experience abortion and transgendered children and youth suffer physical, psychological and spiritual trauma. Were they to study the impact of physician assisted suicide on family, friends and the administering physicians, there is probably trauma for them as well. Culture says the above are ways of caring for life, but the truth is the opposite. Culture calls evil good.

Far too many are shaped by culture to assume life is in our hands, and we can do whatever we want with it. No wonder that the number of elective abortions, physician assisted suicides and transgendered children and youth is increasing.

Insisting we are gods is a complete rebellion against the only living God – the Father, the Son and the Holy Spirit. The true “Author of life” owns every human life and body. He alone creates life. All life rests in his hands, not ours, including both believers in Christ and unbelievers. God’s ownership of a believer’s life and body is especially personal and intimate:

Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from      God? You are not your own, for you were bought with a price. So glorify God in your body. (1              Corinthians 6:19-20)

Since we, as God’s elect, were bought with an extravagant price, the life of our Lord Jesus Christ, our whole life belongs to him. As members of his body, we are called to speak the truth to the culture. We are not gods. All life is in God’s hands.

March for Life and Y4Life Conference in January!

 by Pastor Dennis DiMauro   

The NALC Life Ministries team is once again preparing for the March for Life in Washington D.C. this January, but our plan is a little different. Instead of holding a life conference, NALC Life has decided to team up with Lutherans for Life (LFL) and participate in their events at the March! Their youth conference, Y4Life, will be held at the Hilton Arlington Landing Hotel (2399 Richmond Highway, Arlington, VA 22202) from Thursday, January 23rd, 2025 through Saturday, January 25th, 2025 and it has over 400 kids already registered (register at https://y4life.org/event/y4life-in-washington-d-c-january-23-25-2025/ ). We encourage all our NALC youth to participate in this free conference.

On Friday, January 24th we will be once again participating in the March for Life under the NALC banner, and I hope you can join us at 12th and Madison Sts., N.W at noon as we march to the U.S. Capitol. Before the march there is a prayer service at DAR Constitution Hall 1776 D St. NW (18th and D St.) Washington, DC 20006 starting at 8:30am. All our NALC members are invited to attend this service and our clergy are invited to participate (stoles are white). If you have any problems at the march, please contact Pastor Dennis Di Mauro at (703) 568-3346. Pastor Di Mauro can also host you in his home if you would like to stay overnight in DC. We can’t wait to see you in our nation’s capital this January!!

“MY GRACE IS SUFFICIENT FOR YOU”

The first time I began to really understand and value Paul’s second letter to the Corinthians was during my second year of seminary. It was a particularly difficult year for me – one of my most difficult – and I found Paul’s letter speaking to my heart and giving me hope, strength, and encouragement.

I knew that Paul had a particularly difficult relationship with the Corinthians, especially after his first letter to them. But in 2 Corinthians he also addresses what he had been experiencing in Ephesus. You read Luke’s account in Acts 19 and it sounds like everything is wonderful and going great. The value of the books that were burned by those who had practiced magic but then turned to Christ was fifty thousand denarii (verse 19). “The word of the Lord grew mightily and prevailed” (verse 20). So many people were becoming followers of Jesus that the silversmiths who made images of Artemis were in danger of going out of business (verse 24-27). And even some of the officials of the province were friendly to Paul and wanted to protect him from the screaming crowd in the theater (verse 31). But then you read a couple statements that Paul made in his letters and you find out how tough that time had actually been for him. He writes in his first letter, “I fought with wild animals at Ephesus” (1 Corinthians 15: 32). And then he adds in his second letter, “We do not want you to be unaware of the affliction we experienced in Asia; we were so utterly, unbearably crushed that we despaired of life itself” (2 Corinthians 1: 8).

One of the keynote speakers at the recent LCMC (Lutheran Congregations in Mission for Christ) gathering, Dr. Stephen Witmer, led us in a study of 2 Corinthians. Dr. Witmer is a pastor in Massachusetts and adjunct professor of New Testament at Gordon-Conwell Theological Seminary. He spoke of how the apostle was very open and honest in revealing his struggles and weaknesses. In chapter 1 Paul tells of how he is now able to console others in their afflictions with the consolation which he himself received from God in his afflictions. Dr. Witmer pointed out that this is far more than Paul’s merely saying that he is now more empathetic towards others in their suffering because of his own suffering. Rather Paul is saying that he is able to pass on to others nothing less than the divine consolation that he himself received from God (2 Corinthians 1: 4). And his afflictions have led him to rely not on himself but on “God who raises the dead” (2 Corinthians 1: 9). Any God who can raise the dead can also take care of all my other problems as well.

As Dr. Witmer continued to speak, I was reminded of how – during my second year of seminary when I for the first time began to really understand and value this letter – God also spoke to me through the eleventh and twelfth chapters of the letter. In chapter eleven Paul lists several of the severe trials that he has gone through. I especially remember reading in verse 25 “three times I was shipwrecked.” And the shipwreck on the way to Rome, recorded in Acts 27, has not happened yet. I know that for me, if I have already been involved in three shipwrecks, I would have a hard time getting back into a boat.

And then in chapter twelve Paul talks about his thorn in the flesh and how he had pleaded with God three times to remove it (verses 7-8). I remember how at that time in my life there were some things in my life that I really would have liked to have changed. But God’s response to Paul was, “No, I am going to let you keep it – that thorn, weakness, limitation, or struggle – because of what you will learn through it and because of how you will grow and be changed because of it.” God said to Paul what I also needed to hear. “My grace is sufficient for you” (verse 9). Paul learned that God’s power is made perfect in our weakness (verse 9) and that as we have to deal with our own weaknesses, we more and more realize that we are totally dependent upon God’s strength (verse 10).

Dr. Stephen Witmer addressed powerfully the whole issue of weakness, as did the other keynote speaker, Dr. Kyle Fever. Kyle Fever is pastor of Good Shepherd Lutheran Church in Adair, Iowa (LCMC) and director of academic formation at the Master’s Institute. While Stephen’s presentation was more of a Bible study, Kyle gave a personal testimony where he shared about the pain, struggles, and severe testing of faith that he and his wife endured after their oldest child suffered a severe brain injury from a bad automobile accident. Kyle shared openly and honestly as he spoke to our hearts and lives. Their suffering was great, their pain was overwhelming, but God’s grace saw them through. When Kyle showed a picture of his family on the day that his daughter enrolled in college, everyone erupted into applause. We were all encouraged, blessed, and strengthened.

What an inspiration it was to attend a gathering where the keynote presenters spoke to the real issues of life and strengthened us and helped us prepare for the next chapter of life and ministry. What a contrast to the ELCA’s Rostered Leaders Gathering in July 2023, where I feel that only one speaker expressed care and concern for how we as rostered leaders are doing personally. Everyone else focused on recruiting us for and getting us on board with the ELCA’s agenda.

After flying back to Phoenix and picking up my car at the airport, I started my vehicle. The first song that played on Sirius XM was “Faithfully” by TobyMac. In that song the contemporary Christian artist tells of his struggles after the death of his twenty-one-year-old son Truett from an accidental overdose of fentanyl and amphetamines. He writes –

“But when my world broke into pieces, You were there faithfully.
When I cried out to You, Jesus, You made a way for me.
I may never be the same man,
But I’m a man who still believes.
When I cried out to You, Jesus, You were there faithfully.”

Stephen Witmer, Kyle Fever, TobyMac, and the apostle Paul all encouraged us and helped us by telling us of how they have cried out to Jesus and how they still believe even when their world broke into pieces.

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BEWARE OF THE LATEST
FROM THE ELCA’S COMMISSION FOR A RENEWED LUTHERAN CHURCH

As promised, we continue to monitor the work of the ELCA’s Commission for a Renewed Lutheran Church (CRLC). That Commission was formed in response to action taken by the ELCA’s 2022 Churchwide Assembly, which directed the Church Council to establish a Commission that shall “reconsider the statements of purpose for each of the expressions of this church, the principles of its organizational structure, and all matters pertaining thereunto.” The Commission was instructed to be “particularly attentive to our shared commitment to dismantle racism” and to “present its findings and recommendations to the 2025 Churchwide Assembly in preparation for a possible reconstituting convention.”

A written summary of the Commission’s seventh meeting – held from August 8-10 – can now be found on their website. A link to that website can be found HERE – Commission for a Renewed Lutheran Church – Evangelical Lutheran Church in America (elca.org). There are several items in that written summary that I believe should cause great concern.

Fourth bullet point under August 8 –
The CRLC received updates from the Church Council and a subcommittee on the progress of the DEIA (Diversity, Equity, Inclusion, and Accessibility) audit.

The ELCA continues full speed ahead with the DEIA audit. Please see my article, “A Warning of What Is Coming,” in the March 2024 issue of our newsletter, where I list several of the expectations of congregations from that audit. A link to that article can be found HERE – A Warning of What is Coming – Lutheran Coalition for Renewal (CORE) (lutherancore.website).  In that article I raised the question of whether and how congregations will be penalized if they are not DEIA compliant. I also asked pastors and church leaders to consider how the ministry and mission priorities of their congregation will be derailed and the energy of their congregation will be consumed by efforts to become DEIA compliant. If you do not believe what I said in the article, just look at the Minimum DEIA Standards for Congregations and the changes in the Model Constitution for Congregations as recommended by the law firm that did the audit. A link to that report can be found HERE – DEIA_Report_Part_2.pdf (elca.org).

Some people have said that they see DEIA as very compatible with the Gospel. My response is that it is the exact opposite of the Gospel. DEIA is legalism at its worst and pure Marxism. Its demands are insatiable, it can never offer forgiveness, and it cannot provide deliverance. No matter how much you repent of and grovel because of your own oppressive behavior as well as the oppressive behavior of your ancestors and others of your race, it is never enough. You cannot do enough. You will always fall short. You cannot be forgiven, because if you are forgiven, then those who claim that you are oppressing them lose their power over you. And it cannot provide deliverance. If you are white, male, straight, and/or a member of any of the other privileged, oppressive people groups, then you cannot not be an oppressor. Rather the systems that privilege and empower you must be dismantled.

Third bullet point under August 9 –
The Who We Are Committee led the CRLC in a discussion about constitutional language updates.

Nothing specific – which raises the question, Why is there nothing specific? The natural concern is that the new constitutional language will make the ELCA more hierarchical and reduce congregational autonomy. If that is not the case, why are the Commission and ELCA leadership doing nothing to recognize and alleviate those concerns?

Fourth bullet point under August 9 –
The How Are We Governed Committee . . . began discussion . . . of matters relating to accountability, autonomy versus uniformity, and the need for structural flexibility.

Again, nothing specific. And again, congregations have every reason to fear that they will lose autonomy and be forced into greater uniformity. And congregations with traditional views are certainly not going to be the ones who will be blessed with structural flexibility.

Second bullet point under August 10 –
The How Are We Governed Committee presented draft proposals of possible changes to governance structures.

Again, nothing specific. And again, congregations have every reason to fear that the changes to governance structures will increase and further empower hierarchy and decrease and further disempower congregational autonomy.

The written summary does say under the fourth bullet point under August 10 –
The Communications Committee . . . presented an update on how the final CRLC report can be shared with the wider ELCA community.

Again, nothing specific. It does not say when or at what point in the process the final report will be revealed, but pastors, lay leaders, and congregations with traditional views have every reason to fear that by then it will be too late. And if the net result of the work of the commission, the DEIA audit, and the reconsideration of bound conscience in the human sexuality social statement is not to tighten the squeeze on those with traditional views, then why is the ELCA not acknowledging and not showing any concern whatsoever for the fears and concerns of those with traditional views?

We will keep you posted.

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VIDEO MINISTRIES

“JOINING JESUS ON HIS MISSION” BY GREG FINKE

Many thanks to Aaron Heilman for his review of “Joining Jesus on His Mission” by Greg Finke. Aaron is currently serving as worship leader at Pointe of Hope Lutheran Church (LCMS) while pursuing a BA in Christian Ministry at Spurgeon College. A link to Aaron’s video book review can be found HERE. A link to our YouTube channel, which contains over fifty reviews of books and videos on topics of interest and importance, can be found HERE.

Mission. Outreach. Evangelism. As a Lutheran, do you feel a twinge of anxiety when you hear these words? These are big and scary concepts to the average churchgoer. The past few decades, we have struggled with these concepts and the fruit, or lack thereof, is painfully evident. Thankfully, God has provided a resource to help us get comfortable with the thought of engaging in mission, outreach, and evangelism.

Greg Finke has blessed us with a great book, “Joining Jesus on His Mission: How to Be an Everyday Missionary.” There are many books written on these topics but many of them are overly process based and seemingly complicated, to the point where they become overwhelming. Greg Finke has recognized this and provided an approach that works for anyone at any comfort level with mission, outreach, and evangelism.

With a down-to-earth, common sense attitude, Finke will make you feel like you can, in fact, join Jesus on His mission in this world. The book reads well with a conversational tone. Each chapter has questions for reflection and discussion which makes this great for small groups. This book is highly recommended and commended.

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As we once again give thanks to God for His working powerfully through the lives and efforts of His people to bring about the Reformation, let us recommit ourselves to preserving and sharing a faith that is based on the authority of Scripture and the Gospel of salvation by grace through faith. And let us recommit ourselves to fulfilling the Great Commission and living according to the Great Commandment.

Blessings in Christ,

Dennis D. Nelson
Executive Director of Lutheran CORE

WOE TO THE SHEPHERDS

The First Reading for July 21, the day after the conclusion of the ELCA Youth Gathering, was from Jeremiah 23.  In verse 1 the Lord says to the leaders of God’s people, “Woe to the shepherds who destroy and scatter the sheep of my pasture!”  I believe that the same thing could be said about the leaders of the ELCA, including the planners of the youth gathering, which was held July 16-20 in New Orleans. 

Because of COVID, the last youth gathering occurred six years ago in 2018.  That time recordings of the messages from the keynote speakers were available for some time after, so I was able to listen to them, analyze them, and report on some of them in detail.  This time the sessions were live streamed (except for when the arena was having difficulties with the internet connection) and the recordings were available only for a short time before they were removed.  I was able to watch the evening session on Tuesday, part of the evening session on Thursday, and the closing worship service on Saturday morning.  Other than that I am dependent upon written comments, including on Facebook, and the daily summaries – complete with ELCA spin – in the ELCA’s digital magazine, “Living Lutheran.”  Even the video recaps for days 1, 2, and 3 – which are still available on the gathering’s YouTube channel – do not give any content from the keynote speakers.  They basically show young people being energetic and doing service projects.  It gives the impression that the gathering planning team do not want people to know what the keynote speakers said.    

However, the team did put together a five minute “Week in Review” video, which is still available.  I will use that video to share my reflections on the gathering.  A link to the video can be found HERE.

The video concludes with the person who actually opened the gathering – Bishop Michael Rinehart of the host synod, the Texas-Louisiana Gulf Coast Synod (4: 40).  He began not with an opening prayer calling upon the Lord to bless the event but instead by acknowledging the indigenous people who had previously lived on the land and from whom the land was stolen.  It reminded me of the opening of the August 2022 ELCA Churchwide Assembly, where greater emphasis was placed upon the rivers that flow through the area of the host synod than upon the God who created the rivers.  Bishop Rinehart told of how one of the indigenous tribes had sued the federal government and had succeeded in getting their land back.  At the announcement that a tribe had been successful in a lawsuit against the U. S. government, the young people cheered.  Hearing their cheers, I wondered what else they would become (and had already become) conditioned to cheer for.

But what I thought was most significant in Bishop Rinehart’s comments in the “Week in Review” video is the fact that he is the only person in the video who mentions Jesus.  And how does he describe Jesus?  As the “Jesus who calls us to challenge systems of oppression and power.”  Jesus through the lens of Marxism, critical race theory, and DEIA ideology.

The “Week in Review” video opens with Presiding Bishop Elizabeth Eaton.  This is not in the video, but on Tuesday (opening) night Bishop Eaton was introduced by one of the emcees, Rebekah Bruesehoff, as having worked for eleven years for “inclusivity, advocacy, and social justice.”  The introduction certainly shows what is considered most important.  I thought it was very interesting that Rebekah Bruesehoff, who along with her mother Naomi spoke at the last gathering in 2018 promoting transgenderism, was now one of the emcees.  In 2018 Rebekah was a pre-adolescent, transgender child.  Her mother is the author of “Raising Kids beyond the Binary: Celebrating God’s Transgender and Gender-Diverse Children.”  The ELCA reveals what it values most by whom it elevates, lifts up, and makes heroes of.

The “Week in Review” video quotes Bishop Eaton as saying with joy and anticipation on opening night, “You can make a change; you can be disruptive” (0: 01).  Actually on opening night Bishop Eaton used three phrases – “You make a difference; you can make a change; you can be disruptive.”  Anyone who does public speaking knows that in a series like that, whatever you want to give the greatest emphasis to – whatever you want to be the climax of your comments – you put last.  On opening night, when Bishop Eaton said, “You can be disruptive,” the crowd cheered.

Many times during the five days the youth were told that they were “Created to Be Brave, Free, Authentic, and Disruptive Disciples.”  I noticed that none of the keynote speakers were brave and free enough to be introduced without including their pronouns.  (When I register for ELCA synodical events, I make sure that I do not give my pronouns.)  The model for being disruptive that was held up was Jesus’ overturning the tables of the money changers in the Temple.  But I wonder what kinds of behavior 16, 000 youth thought were being approved, endorsed, and even promoted when they were told that they were created to be disruptive.

Evidently there was one example of being disruptive that did not please everyone.  At the closing worship service Bishop Eaton mentioned that there had been a low point during the gathering when a group was made to feel as if they did not matter.  She said that the group had been offered a heart-felt apology on a previous evening.  Again, because recordings of the evening sessions were very quickly removed, I was not able to watch that apology and find out exactly what it was in response to.  But I can think of one strong possibility.  Someone posted on Facebook that his group had felt “triggered” by one of the speakers.  “Triggered” seems to be a favorite term for those who feel offended.  So the group started talking about it out loud.  People who were nearby asked them to be quiet because they wanted to hear the speaker.  That request led to the group’s feeling even more triggered and claiming that they were being subjected to racist behavior so they will never attend a future youth gathering.  I do not know if that is the incident that triggered the apology, but if it is, it does raise the question of whether talking out loud as a group near other people during a public gathering was validated and legitimized by the ELCA’s saying that we are created to be disruptive.  If my public rudeness leads to your having to apologize publicly because I feel triggered and subjected to your racist behavior, it also shows – in the strange world of wokeness, critical race theory, and DEIA ideology – that the one who is the most empowered is the one who claims to be the most victimized and oppressed.

For me the bright spot of the gathering was the presentation Tuesday evening by Michael Chan (2: 06).  Michael’s message at the ELCA’s Rostered Leaders Gathering last summer was also the bright spot at that event for me.  At the Rostered Leaders Gathering I felt that he was the only keynote speaker who expressed care and concern for us – the ministers of the church – rather than merely viewing us as underlings who need to get totally on board with fully supporting the ELCA agenda and priorities.  At the youth gathering he spoke on Psalm 139: 13 – “You formed my inward parts; you knit me together in my mother’s womb.”  He began by saying, “Wonders happen in the dark,” and then said so many other good things that I would have wanted the youth from my former congregation to hear.  These comments include “You were loved and treasured long before you performed your first good act” and “You were precious long before you could prove it.”  He talked about the difficult circumstances that can bury us and then said, “You are not in the grave, you are in the womb: something is happening in the darkness.” 

I would have been happy to have the youth from my former congregation hear Michael Chan.  I would not have wanted them to hear another keynote presenter, ELCA pastor Keats Miles-Wallace, who spoke on Thursday evening (3: 00).  Pastor Miles-Wallace shared that he always knew that he was different.  In middle school he did not fit in anywhere, and he made himself miserable trying to be what every group that he wanted to be a part of wanted him to be.  He finally learned that God created him to be free – “free to be my weird, different, unique, transgender, non-binary, neuro-divergent, and Anglo-Mexican-Indigenous self.”  Rather than finding his identity in Christ, he found his identity in being himself “out loud.”  He found peace when he finally experienced the “freedom of expression that God intended for all of creation.”  He is a member of the task force that is reviewing the 2009 human sexuality social statement. 

A video was shown on Thursday evening about ten minutes before Pastor Miles-Wallace spoke, which certainly set the stage and prepared the way for Pastor Miles-Wallace’s remarks.  This video went through the various days of creation in Genesis 1 as it prepared the young people to fully embrace the LGBTQ+ agenda.  Its argument was that at first glance, creation seems full of binaries.  God created light and then separated the light from the darkness, but there are also sunrises and sunsets, dawn and dusk.  God separated the land from the waters, but there are places that are not fully land or fully water, such as marshes and bogs.  God created the sun and the moon, but there are also stars, planets, and asteroids.  God created creatures of the land, sea, and sky, but there are also land animals such as penguins that swim and fish that fly.  God created male and female, but He also made all other types of people.  The video concluded, “At a glance creation seems full of binaries, but there is also a beautiful in between.  Genesis gives examples, but does not exclude the possibility of more, and God saw that it was good.”

The video said nothing about God’s creating male and female not as just two of an endless number of possible varieties, but instead so that two could become one flesh and so that the two would be able to be fruitful and multiply.  (Genesis 1: 27-28, 2: 24; Matthew 19: 4-6)  The stage was now set for ELCA youth to fully embrace the full LGBTQIA2S+ agenda and every variety of gender identity.  No wonder the “Week in Review” video even showed a group of youth with a drag queen (2: 00).  

The video of the closing worship service on Saturday ended with a short introduction of the location of the 2027 gathering – Minneapolis.  Minneapolis was described as a city that has a “commitment to inclusivity,” “celebrates diversity and embraces dialog,” and where “every voice is heard and every story matters.”  I noticed the Palestinian flag at one point in the “Week in Review” video (4: 20).  I am sure that during the gathering the voices of the Israeli people were never heard and their story did not matter.  Typical of ELCA youth events, there was not even one person who spoke in support of traditional views of human sexuality and gender identity.  Typical of the ELCA, this time also not every voice was heard and there were stories that did not matter. 

Dennis D. Nelson

[email protected]

THE COMMISSION FOR A RENEWED LUTHERAN CHURCH:

HOLDING THEM ACCOUNTABLE

The ELCA’s Commission for a Renewed Lutheran Church (CRLC) was formed in response to action taken by the ELCA’s 2022 Churchwide Assembly. The assembly directed the Church Council “to establish a Commission for a Renewed Lutheran Church” which would be “particularly attentive to our shared commitment to dismantle racism” and would “present its findings and recommendations to the 2025 Churchwide Assembly in preparation for a possible reconstituting convention.”  

As I wrote in my February 2024 Letter from the Director (LINK), the phrase “dismantle racism” is very significant. It reflects the position that racism is not just something that some people think and do. Rather imbedded into the very nature of our society are structures that privilege and empower certain races (white people) and disempower, victimize, and marginalize all other races (BIPOC people). The ELCA is therefore saying that it is not enough to just be non-racist – to not use racist language. We must be anti-racist. We must break down the structures that empower some and dis-empower everyone else. As I also wrote in the February 2024 letter, the report of the “Dismantling Racism” internal committee during the Commission’s November 30-December 2 meeting took the concept even further. According to that committee, it is important that all of the work of the Commission “is completed through an intersectional lens of dismantling racism.” Those also are very significant words. According to the concept of intersectionality, the various systems that privilege and empower some and victimize and disempower everyone else are so intertwined and interconnected that all of these systems need to be dismantled, whether they be white supremacy, male dominance, agism, sexism, ableism, homophobia, transphobia, xenophobia, heteronormativity, or whatever.

Because of all that is involved with the concepts of dismantling racism and intersectionality, I was alarmed when I listened to a video on the Commission’s Facebook page from the two co-chairpersons, Carla Christopher and Leon Schwartz. A link to that Facebook page can be found HERE.  In that video Pastor Christopher said, “The language of the memorial and the commitment from each of the members of the CRLC also named dismantling oppression and ensuring equity wherever possible throughout our governing documents and the structure of the church.” 

Concerned enough about the full and actual meaning of “dismantling racism,” and then being even more concerned by her changing the language from “dismantling racism” to “dismantling oppression,” I wrote to her. Among my questions were the following –

·      What is the difference between dismantling racism and dismantling oppression?

·      Is the focus of the Commission going to be on “dismantling racism” (which I would interpret as more narrowly defined) or “dismantling oppression” (which I would interpret as more broadly defined)? 

·      If the focus is on “dismantling oppression,” how did that change come about and what will it mean? 

·      How will it be determined who is experiencing oppression? 

·      Will the working assumption be that if anyone feels oppressed, claims to be oppressed, and/or identifies as someone who is oppressed, that person is oppressed?

I then concluded by asking – since all the members of the ELCA with traditional views who speak up will probably be among the oppressed (even though they represent the majority of the people in the pews) – what will the Commission be doing to address that anticipated oppression?

I also responded to her saying that each of the members of the Commission is committed to “ensuring equity wherever possible throughout our governing documents and the structure of the church.” As glaring examples of inequity within the ELCA I mentioned the complete lack of speakers with traditional views at youth gatherings and Reconciling Works’ having a voice but no vote position on the ELCA Church Council while no organization with traditional views is in the same favored, privileged position.

Within less than two hours I received a response which I considered to be very dismissive and sloppy. In her email she backpedaled from dismantling oppression to dismantling racism. She also mentioned the “limited time and finite resources” of the Commission, insisted that the focus of the Commission “is specifically about structure and governance and constitutional language that may be more helpfully updated or clarified,” mentioned the “diversity of views” among the members of the Commission “regarding institutional structures and the relationships between the current three expressions of church,” and stated the desire of the Commission not to “duplicate or interrupt the work of other task forces,” such as the task force that is working on the statement on human sexuality.

In my response to her response, I did not bring up her mentioning the “limited time and finite resources” of the Commission. But I would say that twenty-two months have passed since the 2022 Churchwide Assembly, which directed the ELCA Church Council to form the Commission, while only fourteen months remain until the 2025 Churchwide Assembly, to whom the Commission is to “present its findings and recommendations . . . in preparation for a possible reconstituting convention.” Unless the Commission does far more in the next fourteen months than it has done in the past twenty-two months, I do not see it as having a report that will satisfy those who were instrumental in the passing of the resolution to form the Commission.    

However, I did respond – in order – to several other things she said in her email.

First, in regard to her backpedaling from “dismantling oppression” to “dismantling racism,” I reminded her of the significance of the “intersectionality” language from the “Dismantling Racism” internal committee (which I discussed in the second paragraph of this letter). I told her that I interpreted her mentioning “dismantling oppression” in light of that statement from that committee.

Second, the major part of my email was in response to her stating that the focus of the Commission “is specifically about structure and governance and constitutional language that may be more helpfully updated or clarified.” I shared with her how that statement reminded me of the comments made by the two members of the Commission who held a Listening Session for members of the Grand Canyon Synod, the Synod in which I am rostered. They said that the work of the Commission is focused on structure and governance and that there is no pre-determined outcome to the work of the Commission.

I wrote to Pastor Christopher, “Personally I find that very hard to believe. Everything from the makeup of the Commission – whom the ELCA Church Council chose to serve on the Commission – to the reports of the work of the Commission points to a pre-determined outcome.”

In regards to the makeup of the Commission, I pointed out that 20% – 7 out of 35 – are DEIA officers and/or leaders at their place of employment and/or influence and that the three members of the Commission who serve as assistants to a synodical bishop all work in the area of social justice activism. 

I then gave her a link to the article I wrote for the September 2023 issue of our newsletter, CORE Voice, where I discussed the makeup of the Commission – Once You Know the Makeup, You Know the Outcome – Lutheran Coalition for Renewal (CORE)

Regarding the work of the Commission, I also gave her a link to my February 2024 Letter from the Director, where I did an analysis of their November 30-December 2 meeting. LETTER FROM THE DIRECTOR – FEBRUARY 2024 – Lutheran Coalition for Renewal (CORE)

I continued by saying, “I do not see any way in which someone could claim that the Commission is merely concerned with governance and structure and its work does not have a pre-determined outcome. Rather the Commission was formed and is working hard to create a whole new church whose values and priorities will be based not upon Scripture, but upon critical race theory and DEIA ideology.”

Third, I responded to her saying that the Commission was formed so that it would have “a diversity of views regarding institutional structures and the relationships between the current three expressions of church.” I wrote, “The members of the Commission may have a diversity of views on those issues. There is certainly nothing in the reports from the meetings of the Commission that would tell me one way or the other. But the reports of your meetings certainly suggest no diversity of views in regard to the values and priorities that should shape the new Lutheran church.” 

Fourth, in response to her saying that the Commission will “stay within our scope and not duplicate or interrupt the work of other task forces,” such as the task force that is working on the statement on human sexuality, I said, “I certainly understand and would agree with that approach.” I explained that I mentioned the complete lack of speakers with traditional views at youth gatherings and ReconcilingWorks’ having a voice but no vote position on the ELCA Church Council but no organization with traditional views being in the same favored, privileged position not because I believe that these are matters that the Commission should concern itself with. Instead they are examples of how – even though each of the members of the Commission has made a commitment to “ensuring equity wherever possible throughout our governing documents and the structure of the church” – it is abundantly clear that in regard to the various positions on human sexuality, equity does not exist in the ELCA. 

I concluded by saying, “Thank you again for hearing and considering my concerns. Blessings in Christ.” I signed the letter – 

Dennis D. Nelson

Retired ELCA Pastor

Executive Director of Lutheran CORE

So far I have not received a response.

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VIDEO MINISTRIES

“A SHORT COURSE ON PRAYER”

by CATHY AMMLUNG AND TIM HUBERT

Many thanks to NALC pastors Cathy Ammlung and Tim Hubert for giving us a review of Tim’s book, “A Short Course on Prayer.” A link to their video review and be found HERE. A link to our You Tube channel, which contains reviews of around three dozen books as well as a dozen CORE Convictions videos on various topics related to the Christian faith and life, can be found HERE. 

This review is unusual in that it is more of an interview. Tim and Cathy have been friends for over forty years, and he was her ordination sponsor almost thirty-five years ago. Cathy has used various iterations of his manual on prayer throughout her ministry.

In this video review/interview, Cathy briefly describes the layout of the book. But mostly, she and Tim talk about his inspiration for writing it. They discuss the stumbling blocks to prayer experienced by many people. They examine some of the sixteen “prayer forms” in the first half of the book. And they reflect on some of the weightier issues about prayer: the joys and warnings, the hostility of the devil, and the spiritual warfare we are thrust into. Front and center is the insistence that prayer is a conversation, not a monologue. God himself provides words, topics, and insights for that conversation, and his Word grounds and centers every prayer form, directly or indirectly.

The interview is informal and casual, reflecting their long friendship and years of conversation on prayer as well as many other topics.

Folks interested in Tim’s book, for themselves or as a manual for an adult study group, may contact Cathy at [email protected]. She will put you in touch with Tim!

“WHY ARE YOU FRIGHTENED?”

The Gospel reading from Luke 24 for April 14, the Third Sunday of Easter, tells of an incident that happened on Easter Sunday evening – after Jesus had spent some time with two of His followers on the road to Emmaus.  According to verses 33-35, after Jesus suddenly disappeared, the Emmaus disciples “got up and returned to Jerusalem and found the eleven and their companions gathered together.  They said, ‘The Lord has risen indeed!’  Then they told them what had happened on the road, and how Jesus had been made known to them in the breaking of the bread.”

I believe that this is the same time as the appearance of Jesus to His disciples recorded in John 20: 19ff (the Gospel reading for the Second Sunday of Easter), when Thomas was not with them.  Luke 24: 36-38 tell us what happened next.  “Jesus himself stood among them and said to them, ‘Peace be with you.’  They were startled and terrified and thought that they were seeing a ghost.  He said to them, ‘Why are you frightened, and why do doubts arise in your hearts?’” 

That is a good question for all of us – Why are you frightened, and why do doubts arise in your hearts? 

We all have many reasons to be frightened and many reasons for doubts to arise in our hearts.

1. Afraid of the future

First, many are afraid of the future.  We all have many reasons to be afraid of the future. 

I have talked with many people who are fearful for the future viability of their congregations.  They see their aging and diminishing membership.  They wonder whether they will be able to continue to afford a pastor, and even if they can afford one, whether they will be able to find one.  Many congregations have been without a pastor for a long time.

I have talked with people who face deep financial insecurities.  Inflation has taken a huge toll and they are fearful of what will happen if their financial resources run out.  They do not like the idea of being dependent upon others, and they wonder if there will be someone to depend upon if they do become dependent upon others.  Many are deeply concerned about health issues – their own health issues and the health issues of those whom they love.   

We all have plenty of reasons to be fearful for our country and our culture when the federal government honors the Transgender Day of Visibility instead of Easter and will not allow any religious symbols in its celebration of Easter.

For those who are afraid of the future Jesus gives unmistakable evidence of His resurrection.  In Luke 24: 39-43 He showed them His hands and His feet and then took a piece of broiled fish and ate it in their presence.  In the words of the one Gospel song, “Because He lives, I can face tomorrow.”

2. Afraid of the past

Second, many are afraid of the past.  We all have many reasons to be afraid of the past. 

For those who are afraid of the past Jesus gives the promise of forgiveness of sins.  In Luke 24: 44-48 He opened their minds to understand the scriptures and then said to them, “Thus it is written, that the Messiah is to suffer and to rise from the dead on the third day, and that repentance and forgiveness of sins is to be proclaimed in his name to all nations.”  Repentance and forgiveness of sins.  Repent is what we need to do.  Forgiveness is what we need to receive. 

In contrast, a friend and colleague from the synod in which I was rostered before I retired shared with me a brilliant theological analysis of critical race theory and DEIA ideology.  As the apostle Paul stated in 2 Corinthians 3:6, “The law kills, but the Spirit gives life.”  The demands of the law will always be relentless.  You can never do enough.  In the same way, no matter how much I grovel and repent of my own racism and the racism of my ancestors and no matter how much I try to compensate for all past offenses, grievances, and injustices, it is never enough. 

Paul also wrote in Romans 7: 24, “O wretched man that I am!  Who can deliver me from this body of death?”   If you are white – or even worse, if you are a white male – or worst of all, if you are an older, heterosexual, cisgender, Christian white male – nothing can deliver you.  You are hopelessly racist.  No matter how hard you may try and no matter what you may do, you will always be racist.  You cannot not be racist.  The systems that privilege and empower you must be dismantled.  All power and privilege must be taken away from you.

I recently attended a memorial service where we sang the hymn, “When Peace like a River.”  I was struck by the words of the third verse –

“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!”

With critical race theory and DEIA ideology, there is no possibility of grace, forgiveness, deliverance, and release.  There is only constant confession, repentance, guilt, failure, not measuring up, not doing enough, and groveling.  With critical race theory and DEIA ideology, you will never be able to say, “It is well with my soul.”

How sad and how serious it is that critical race theory and DEIA ideology sell people out to a taskmaster that will never be satisfied.  They imprison people in a system from which there is no escape.

How much better what Jesus said in Luke 24: 47 – “Repentance and forgiveness of sins is to be proclaimed in his name to all nations.”  It is only in and through Jesus that we can and will find hope, grace, peace, forgiveness, and reconciliation.  It is only through Jesus that we can say with the apostle Paul in Romans 7: 25, “Thanks be to God!”    

3. Powerless in the present

Third, many feel powerless in the present.  We all have many reasons to feel powerless in the present.  For those who feel powerless in the present Jesus promises power from on high.

In verse 49 He said to the disciples, “See, I am sending upon you what my Father promised; so stay here in the city until you have been clothed with power from on high.”  Power from on high is what we all need.  And power from on high is exactly what the disciples received on the Day of Pentecost.

In contrast, as I read the resolution that led to the creation of the ELCA’s Commission for a Renewed Lutheran Church as well as minutes of their meetings, it is painfully obvious that they are building a church that is based not upon the Scriptures but upon critical race theory and DEIA ideology.  The 2022 ELCA Churchwide Assembly – as well as the Commission – are making the main mission of the church not to fulfill Christ’s Great Commission but to dismantle systemic racism.  They are making the main mission of the church not what we have been commanded and empowered to do, but instead they are taking on an impossibly huge task with merely human resources.

How could they feel anything other than overwhelmed and hopeless?  I often wonder, if people’s main mission in life is to dismantle systemic racism, why would they focus their efforts in the church?  No wonder there is and will continue to be a huge shortage of pastors.

Because everything is at stake and in the Name of the One who gives hope for the future, release from the past, and power in the present,  

Dennis D Nelson
Executive Director
[email protected]

RUNAWAY TRAIN

A pastor colleague recently wrote to me regarding the ELCA – “The question remains as to whether this progressive freight train has any brakes at all.”  I replied, “Absolutely not. The ELCA has no brakes and feels no need for brakes.  The ELCA is bound and determined to go – at an ever-increasing speed – in the direction in which it is going – no matter what.

The ELCA reminds me of the 1976 film “Silver Streak.”  Gene Wilder and Richard Pryor star in this story of a murder on a train traveling from Los Angeles to Chicago.  After the engineer is killed and a toolbox is placed on the dead-man switch to keep the engine running, the Silver Streak becomes a runaway train.  The back part of the train is uncoupled in an effort to trigger the brakes, but the front part retains enough momentum due to the locomotive’s being at high throttle.  The film ends with the Silver Streak’s roaring into Chicago’s Central Station (is the city of location mere coincidence?), destroying everything in its path until the brakes finally take hold. 

With the appointing of a Commission for a Renewed Lutheran Church (CRLC), combined with the recommendations of the DEIA (Diversity, Equity, Inclusion, and Accessibility) audit which the ELCA spent who knows how much money on, the ELCA is like a runaway train.

An article by ELCA pastor Kevin Haug in the March issue of CORE Voice will tell more about the DEIA audit and what pastors, lay leaders, and congregations can expect.  Here I will present my review of the latest report from the Commission for a Renewed Lutheran Church.   I will be analyzing the Summary statement from the Commission’s November 30-December 2 in person meeting.  A copy of that Summary can be found HERE.

I would like to begin by thanking ELCA pastor Ryan Cordle for his article regarding Critical Race Theory and the Commission.  A link to his article, which appeared in the January issue of CORE Voice, can be found HERE.  What he wrote helped me tremendously in formulating and clarifying my thinking.

On January 16 the ELCA’s Grand Canyon Synod (the synod in which I am rostered) hosted a Listening Session where two members of the Commission gave a summary of their work followed by an opportunity for those attending to share concerns and ask questions.  During the session I made the comment that based upon the language of the resolution from the 2022 Churchwide Assembly which directed the Church Council to create the Commission and upon the fact that twenty percent of the members of the Commission – seven out of thirty-five – are Diversity, Equity, and Inclusion leaders and/or officers at their place of employment and/or influence, I am convinced that the purpose and intent in creating the Commission is to re-structure the church according to the principles of critical race theory and diversity, equity, and inclusion ideology.  I was told by one of the members of the Commission that there is no pre-determined outcome for the work of the Commission.

After reviewing the summary of the November 30-December 2 meeting of the Commission, which is available on the ELCA website, I then wrote to the two members of the Commission, stating that I did not see how they could make the claim that there is no pre-determined outcome.  I included the Bishop of my Synod among those who received my email.  After thanking them for providing the Listening Session, I wrote, “I would say that the resolution that led to the formation of the Commission as well as the summary of the meeting of the Commission are literally saturated with critical race theory and diversity, equity, and inclusion ideology.”

I then wrote the following to support my point.

* * * * * * 

I will begin with the resolution.  This resolution includes the words, “being particularly attentive to our shared commitment to dismantle racism.”  Those are very significant words.  They reflect the position that racism is not just something that some people think and do.  Rather imbedded into the very nature of our society are structures that privilege and empower certain races (white people) and disempower, victimize, and marginalize all other races (BIPOC people).  The ELCA is therefore saying that it is not enough to just be non-racist – to not use racist language.  We must be anti-racist.  We must break down the structures that empower some and dis-empower everyone else.  The report of the “Dismantling Racism” internal committee on Day 1 takes this concept even further.  According to that committee, it is important that all of the work of the Commission “is completed through an intersectional lens of dismantling racism.”  Those also are very significant words.  According to the concept of intersectionality, the various systems that privilege and empower some and victimize and disempower everyone else are so intertwined and interconnected that all of these systems need to be dismantled, whether they be white supremacy, male dominance, agism, sexism, ableism, homophobia, transphobia, xenophobia, heteronormativity, or whatever.

The only specific instruction that has been given to the Commission is to “dismantle racism.”  Nothing else is of prime importance.  The new church is to be structured not first and foremost so as to position it to fulfill the Great Commission.  Rather it is to be structured first and foremost so as to position it to dismantle racism – as well as every other system of oppression that is interconnected with racism.  The summary of the three-day meeting shows how this top priority of dismantling racism is being pursued and implemented.

• On Day 1 Judith Roberts presented on the Diversity, Equity, and Inclusion Status survey responses from all ELCA synods. I did not see any other area where responses were sought for and/or obtained from all synods. 
• On Day 1 the Commission “voted on and passed language that clarifies the mandate of the CRLC as being focused on governance.” At the Listening Session that I attended several people expressed deep concern for their congregation’s long-term viability.  You did say that the focus of the Commission is on governance.  I wonder how many members of ELCA congregations, once they hear and understand that, will feel that the ELCA is not concerned about the issues that are important to them.    
• On Day 1 the “Why and What” internal committee reviewed the completed DEIA (Diversity, Equity, Inclusion, Accessibility) audit and discussed “how the recommended edits affect the current purpose statements.” Again, as with the DEI status survey responses from all synods, no other survey responses were solicited and received and no other audit was completed.  All of which shows what is important and what is not.
• I have already mentioned the great significance of the “intersectional lens of dismantling racism” language of the report from the “Dismantling Racism” internal committee on Day 1. This same committee has also analyzed “how racism is embedded within the current structures of the ELCA.”  If systemic racism needs to be dismantled – along with all the other systems of oppression that are interconnected with systemic racism – and systemic racism exists throughout the ELCA, then we should not be surprised if in the end the Commission will recommend dismantling the entire ELCA.
• On Day 2 Judith Roberts was back to present the executive summary from the Task Force for Strategic Authentic Diversity. With all that is being said, I assume that the belief is that Strategic Authentic Diversity will never be achieved by the method that the ELCA has been using from the beginning – having and requiring quotas.  Rather Strategic Authentic Diversity will be achieved only by dismantling all interconnected systems of power imbalance and oppression. 
• On Day 2 three people presented on the ELCA Churchwide Office’s Diversity, Equity, Inclusion, and Accessibility audit. As I remember from the Listening Session, the ELCA is so proud of itself for being the first of its kind of organization to complete a Diversity, Equity, Inclusion, and Accessibility audit.
• On Day 2 Vance Blackfox’s presentation on marginalized leadership movements and racial equity in the ELCA again shows the concerns, values, and priorities of the Commission.

So what are we to make of all of this?  I can see only one possible conclusion.  There is a pre-determined outcome to the work of the Commission – and that is to create a whole new church that will be structured according to the principles of critical race theory and diversity, equity, and inclusion ideology.  The Commission has been appointed to create a whole new church that will be positioned not to fulfill the Great Commission but to be in the forefront of a massive cultural movement to create a whole new society based upon (dare I say it?) Marxist ideology.

* * * * * *

I then ended by thanking them for hearing my concerns.  I sent this email on Friday, January 26.  I have received a very gracious response from my bishop.  As of February 4 – nine days after sending the email – I have heard nothing from the members of the Commission – not even the courtesy of an email like, “Thank you for attending the Listening Session and sharing your concerns.” 

* * * * * * *

Many thanks to Ken Coughlan, Media Director, Director of International Programs, and Staff Counsel for Trinity Lutheran Church and School in Joppa, Maryland (NALC) for his review of The Blackwell Companion to Natural Theology, edited by William Lane Craig and J.P. Moreland.  A link to Ken’s video review can be found HERE.  A link to our You Tube channel, which contains reviews of nearly three dozen books as well as a dozen CORE Convictions videos on various topics related to the Christian faith and life, can be found HERE. 

According to Ken, this volume is an almost 700-page collection of essays from the brightest minds in the field on the subject. However, for any Lutheran the first question we have to answer is whether Natural Theology has a place in the Lutheran tradition in light of Luther’s views on the limitations of human reason.

In this review, Christian apologist Ken Coughlan first gives a brief outline of the specifically Lutheran question to help you decide whether further exploration of the book is in line with your theological convictions. He then describes the book’s approach as a whole and gives a summary of the pros and cons for particular audiences. This work is not for everyone, but it can be a valuable resource for its intended audience.

For more material from Ken, please check out his website – kencoughlan.org

* * * * * *

May the Lord bless you as you begin your Lenten journey.

Dennis D. Nelson

Executive Director Lutheran Core