IT SHOULD NOT SURPRISE ANYONE

It should not surprise anyone that a movement is developing to get the ELCA to commit a massive breach of trust and to eliminate any provision for traditional views and those who hold them.

In my August letter from the director I told about some of the more significant actions that were taken by the 2022 ELCA Churchwide Assembly.  One of the most alarming was the overwhelming approval of a resolution “to authorize a possible revision of the social statement on Human Sexuality: Gift and Trust” which “reconsiders the church’s current concept of the four positions of bound conscience.”  (These four positions can be found on pages 19-21 of the 2009 social statement.  They provide a way for there to be a place of respect for traditional views and those who hold them.  A link to the document can be found here.)

At least there were a few people who spoke against this resolution, and 12% voted against it, but still it should be obvious to all that the days of the ELCA’s claiming to honor bound conscience and to provide a place for those who hold traditional views are over. 

In my August letter I wrote that I am certain that the ELCA actually never intended to honor traditional views.  The language regarding bound conscience and the four positions was placed within the 2009 social statement only to obtain enough votes to get the social statement approved, and even then it was barely approved.  One needs to look no further than the ELCA’s total embrace of ReconcilingWorks and its choice of keynote speakers for the 2018 youth gathering to realize that confessional Lutherans with traditional views are not welcome.

But how will it happen?  A recent statement from Extraordinary Lutheran Ministries (ELM) suggests a possible path.  This organization describes its mission in this way.

“Extraordinary Lutheran Ministries organizes queer seminarians and rostered ministers, confronts barriers and systemic oppression, and activates queer ideas and movements within the Lutheran Church.”    

On September 7 this organization released a document entitled “ELM Churchwide Assembly and Bound Conscience Statement.”  A link to the full statement can be found here.

In this document they say, “The ELCA must address our sins of racism and ‘bound conscience.’”  It then says, “As Lutherans, we confess our participation in these systems, yet we continually fall short in the ways to overcome these systems of oppression.”  “Sin” and part of the “systems of oppression” – that is what Extraordinary Lutheran Ministries is challenging the ELCA to join with them in calling traditional views of human sexuality. 

I am sure that no one who had been paying attention thought that bound conscience was anything more than temporary.  In some places it was ignored right from the beginning.  What is new here is explicit language with which bound conscience might be repudiated and the means by which it might be done – through a public apology by the Churchwide Assembly and the Presiding Bishop.

The statement from Extraordinary Lutheran Ministries describes recent times when the ELCA has made a formal apology.

• “In 2019, the Churchwide Assembly adopted a formal letter of repentance to commit to examine the church’s complicity in slavery, and to acknowledge ‘the ELCA’s perpetuation of racism.’”

• Also in 2019 the ELCA made a formal apology to the African Descent community.

• “At the 2022 Churchwide Assembly, Bishop Eaton formally apologized to the worshipping community of Iglesia Luterana Santa Maria Peregrina for both individual and institutional racist harm done to the congregation & the Latine community.”

And now Extraordinary Lutheran Ministries is calling upon the ELCA to make a similar apology to the LGBTQ+ community.  Their document states, “Queer people in the ELCA deserve an apology and behavior consistent with repentance for the harm caused by ‘bound conscience’ and policies like ‘Visions and Expectations.’”  “Vision and Expectations” is a document that was approved by the ELCA Church Council in 1990 to describe what the church expected of its leaders but then removed from use by the ELCA Church Council in March 2020 because its more traditional views and expectations were “a source of great pain for many in the ELCA.”

Bound conscience and traditional views are now a sin – on the same level as racism and other forms of systemic oppression.  What should alarm every Lutheran with traditional views is the fact that Extraordinary Lutheran Ministries always gets what it wants.  They wanted the ELCA to remove the word “chastity” from its revised version of Definitions and Guidelines so that ELCA public theologian Nadia Bolz-Weber would be able to remain on the clergy roster while bragging about her sex life with her boyfriend (to whom she is not married), and they got what they wanted.  If Extraordinary Lutheran Ministries gets its way (which they always do) sooner or later – maybe in 2025, maybe in 2028 – the ELCA will officially repent and apologize for permitting pastors and congregations to teach and live according to what the Church has been teaching for two thousand years.

But while the ELCA grovels and repents as Extraordinary Lutheran Ministries tells them to, do not expect them to repent for breaking their promises to honor and provide a place for traditional views and those who hold them. 

In my August letter I also wrote about another resolution that was approved by the Churchwide Assembly which should cause great alarm for confessional, traditionally minded Lutherans.  The assembly voted to direct 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.” 

The question naturally arises, Who will develop this revised version of the 2009 human sexuality social statement and possible reconsideration (rejection) of the four positions of bound conscience?  Also, who will be appointed to this “Commission for a Renewed Lutheran Church”?  You can be sure that those who have been driving the process to get things to where they are today have been busy, working to make themselves the dominant factor in the process.  Many of these people have said that they do not believe that any “white male over the age of sixty” should be allowed to have anything to do with the process, and the Statement from Extraordinary Lutheran Ministries urges “the committee tasked with reconsidering ‘bound conscience’ to include ‘new, young, and diverse’ voices and those that have been most harmed by ‘bound conscience.’”  The ELCA has made it very clear that high on its list of priorities for the coming years is to reach “one million new, young, and diverse people.”

The ELCA Church Council is scheduled to meet November 10-13.  We assume that among the actions taken will be the appointment of people to the Commission for a Renewed Lutheran Church and the task force to review and revise the human sexuality social statement.  We all know that once you know who is on the committee, you know the outcome.  We will keep you posted. 

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VIDEO MINISTRY

Each month we feature two videos – the most recent addition to our video book reviews, and a recent addition to our CORE Convictions videos.  The CORE Convictions series is being designed particularly for those who wish to grow in their knowledge of Biblical teaching and Christian living as well as for those who want to know more about how Lutherans understand the Bible. We also want to provide this resource for those who do not have the opportunity or the option of attending a church where the preaching and teaching is Biblical, orthodox, and confessional.

Here is a link to our You Tube channel.  In the top row you will find recordings from both sets of videos – in the order in which they were posted, beginning with the most recent.  In the second row you will find links to the Playlists for both sets of videos.  We now have five videos in our CORE Convictions series.  Many thanks to retired AALC pastor James Hoefer for his video on “The Person and Work of the Holy Spirit.”  His video will be featured in December.

This month we want to feature a video book review by Pastor Chris Johnson and a CORE Convictions video by Pastor James Lehmann.    

“LIVES AND WRITINGS OF THE GREAT FATHERS OF THE LUTHERAN CHURCH”

Many thanks to Chris Johnson, LCMC pastor and secretary of the board of Lutheran CORE, for his review of this book, which is edited by Timothy Schmeling and Robert Kolb.  A link to his video can be found here.

Pastor Johnson begins by reminding us of the phrase, “If we can see farther, it is because we are standing on the shoulders of giants.”  He sees this statement as true in many areas of life, including theology, and as well illustrated in the biographies and writings of twenty-one theologians who came after Luther from the 1550’s to the late 1600’s.

Some of these men were educators, some were brilliant systematic theologians, some were preachers.  Some were known for their poetry, their hymnody, or their devotional literature.  They served in many different ways, but they were all very gifted and dedicated to the Christian faith as understood by the Lutheran Confessions.   

Some were known for their polemical style, which is quite understandable since they lived during tumultuous times.  They faced many challenges and endured great suffering, such as during the Thirty Years War and from the plague.  Many experienced deep pain and sorrow from the death of several family members. 

They fought hard battles, were attacked on many sides, and suffered great losses.  They lived during a period of Lutheran history that we often ignore.  But according to Pastor Johnson, it is a great gift to us to get to know them and what they did.  They were men of faith who were dedicated to the Lutheran Confessions.  We would do well to learn from them as to how they persevered and remained true to the faith no matter what. 

TEACHING THE FAITH TO CHILDREN OF ALL AGES 

Many thanks to NALC pastor Jim Lehmann for his video, a link to which can be found here.  According to Pastor Lehmann, teaching the faith to children of all ages “may be easier than you think.  It does take discipline to make disciples.  It starts before a person can understand the language of faith and continues when language may be lost.  Join me for some ideas.”

The temperatures are cooler here in Arizona, and the Sonoran desert is lush and green from the summer rains.  No wonder the Snowbirds are returning.  We are constantly being reminded of God’s goodness.  May you also experience His blessings.

In Christ,

Dennis D. Nelson

Executive Director of Lutheran CORE

dennisdnelsonaz@yahoo.com  

THE REVISIONISTS HAVE COMPLETELY TAKEN OVER:

 A REVIEW AND EVALUATION OF THE ELCA CHURCHWIDE ASSEMBLY

The ELCA held its Churchwide Assembly August 8-12 in Columbus, Ohio.  The gathering sent a strong message to confessional Lutherans with traditional views – You are not welcome.  In this article I will list several ways in which the decisions that were made and the events that took place communicate that message loud and clear.    

First, the resolution concerning human sexuality that came from the Memorials Committee early on in the gathering was bad enough.  The assembly voted overwhelmingly, without discussion, and with no concerns expressed “to authorize a social statement reconsideration to revise Human Sexuality: Gift and Trust (2009) so that its wording reflects current church understanding, church policy, civil law, and public acceptance of marriage of same-gender and gender non-confirming couples.”  It was obvious where this was headed, and it took only two days to get there.  Towards the end of the week a resolution came through the Reference and Counsel Committee “to authorize a possible revision of the social statement on Human Sexuality: Gift and Trust” which “reconsiders the church’s current concept of the four positions of bound conscience.”  At least there were a few people who spoke against this resolution, and 12% voted against it, but still the days of the ELCA’s claiming to honor bound conscience and to provide a place for those who hold traditional views are over. 

I am certain that the ELCA never intended to honor traditional views.  The language regarding bound conscience and the four positions was placed within the 2009 social statement only to obtain enough votes to get the social statement approved.  One needs to look no further than the ELCA’s total embrace of ReconcilingWorks and its choice of keynote speakers for the 2018 youth gathering to realize that confessional Lutherans with traditional views are not welcome. 

David Charlton, vice president of our board, has done a powerful analysis of the possible (even probable) implications of this action. 

• Candidacy committees and seminaries will no longer need to pretend to work with traditional candidates.  They can reject them outright.
• Seminaries will be able to openly purge any traditional professors who remain, in the name of ELCA policy.
• Synods will no longer need to work with congregations who do not want to call LGBTQIA+ pastors.  These congregations can be told, “Either call an LGBTQIA+ person or you will get no pastor at all.”
• It will be difficult for a pastor who holds traditional views to move to a new synod or a new call.  A bishop will be able to refuse to recommend a pastor for a new call if that pastor is unwilling to do same sex weddings.
• It will be easier to sue congregations for not doing same sex weddings.

Second, during the days leading up to the assembly there was much conversation about calling for a restructure of the governance of the ELCA.  I read comments from many people who believed that the Memorials Committee’s original recommendation to refer the memorials from synods to the Church Council was an act of deliberately stonewalling their efforts.  Some even talked about a showdown at the assembly.  By the time of the assembly the Memorials Committee had changed its recommendation – to one which 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.” 

One could hope, when this new church is reconstituted, that congregations will be given an opportunity for an “easy exit” because the new church will not be what they had signed up for in 1988.   There is even talk about removing the word Evangelical from the name of this new church.  The claim is that the word evangelical is associated in the minds of many people with right-wing, racist, white-supremacy fundamentalists.   

Prior to the assembly I read much criticism of Presiding Bishop Elizabeth Eaton – some of it even very severe.  Some were calling for her resignation or a vote of no confidence because of the way she initially handled the situation with Meghan Rohrer and Iglesia Luterana Santa Maria Peregrina.  Bishop Eaton survived the assembly (though she did test positive for COVID on the morning of the final day – we pray for her quick and full recovery) and she demonstrated throughout the week her great giftedness for presiding over a large and complex gathering.  But I definitely got the impression that she was not setting the course.  The relentless revisionists were, and they have completely taken over.

Third, the whole assembly was a powerful example of the amount of damage that can be done to and the depth of embarrassment that can be created for a large organization by the foolish and self-centered actions of just one person.  It felt like the specter of former bishop Meghan Rohrer and their termination of Nelson Rabell on the Feast Day of our Lady of Guadalupe hung over the entire week.

Fourth, Bishop Eaton’s apology to Iglesia Luterana Santa Maria Peregrina was deep and thorough, and the response of the representatives of the congregation was incredibly gracious, but it should be noted that Bishop Eaton apologized only on behalf of the ELCA.  She did not apologize for herself.  It is a whole lot easier – and a whole lot less painful – to apologize on behalf of a large group of people rather than on behalf of yourself.

During the apology she said, “Part of the body was disconnected; the body was not whole.”  She also promised to be “committed to listen to voices that have traditionally been marginalized.”  But what about another part of the body that is disconnected?  What about other voices that are being marginalized – the voices of those who hold traditional views?  During and after the 2009 Churchwide Assembly Presiding Bishop Mark Hanson reached out to those who were feeling alienated by the actions that were taken (even if it was only for the self-serving reason to preserve the organization).  I have not heard of any effort – nor do I expect to hear of any effort – to reach out to those who feel disconnected and marginalized, even more so now because of the vote on the human sexuality resolution.  We are just too few in number and we are seen as insignificant.  Unlike Pastor Rabell and Iglesia Luterana Santa Maria Peregrina, pastors and congregations who hold traditional views do not have well-positioned, powerful, and credible people to advocate for them – and to do so relentlessly – until finally something is done.

Fifth, the overwhelmingly positive vote on the Land Back Memorial is another example of ELCA inconsistency and hypocrisy.  The assembly fully supported a resolution which, among other things, called upon the ELCA to “support creative programs of restorative justice in partnership with Indigenous people, including, but not limited to, whenever considering a transfer or sale of real property, including returning land (and any structures built on it) after satisfying any financial obligations, to the appropriate Native nations, and when direct return is not feasible or not desired by the Indigenous people, to return the proceeds from the sale of the land to the ELCA Native American Ministry Fund or other local Indigenous led ministries or organizations.” 

Several months ago I wrote a letter to the bishop of the synod in which I was rostered before I retired.  In that letter I said that if that synod truly believes that the land now occupied by the synod offices and all of the congregations of that synod is stolen land, then they are morally obligated – whenever they close a congregation and sell the property – to return at least the value of the land to indigenous persons, and if they do not do so, then they would be complicit in the stealing of land.  The problem is that the number of congregations in that synod and the size and vitality of the remaining congregations are so diminished.  Therefore, that synod needs considerable funds from the sale of buildings and land of closed congregations to balance the budget. 

Will the ELCA truly want to return land and structures to Native nations if the ELCA is struggling financially, or is virtue signaling something the ELCA does only when it does not cost too much?  Also, will the ELCA be willing to return the land and structures of congregations that had to pay a very high price to leave the ELCA?  And if those congregations no longer exist, will the ELCA be willing to give the land and structures (or the value of that land and those structures) to other church bodies which better reflect the beliefs and values of those congregations that paid a very high price to leave and/or were decimated by the persons whom the synod sent in?

Sixth, those who hold a pro-life position should be deeply disturbed by the action that was taken to archive a number of social policy resolutions. In the ELCA social statements cover broad frameworks and are intended to help God’s people think about their faith in the context of social life.  Social policy resolutions are a much narrower and more focused category of social teaching.   

The idea behind archiving a social policy resolution or social statement is to say that that document is no longer relevant to the ELCA’s mission, does not have continued significance for society, and is no longer congruent with ELCA social teaching.  The ELCA’s abortion social policy resolution states essentially the same thing as the ELCA’s 1991 abortion social statement, and it has now been archived.  It has been ruled as not relevant, not still significant, and not still congruent with ELCA social teaching.  It is only a matter of time – perhaps at the 2025 churchwide assembly – until the ELCA’s abortion social statement also will be ruled as not relevant, not still significant, and not still congruent.  After all, as one person said recently, “The ELCA’s abortion social statement was written in the 1900’s.”  I do not remember any explanation of the meaning and significance of archiving prior to the vote to archive.  If anyone who holds a pro-life position happened to be present, there is a good chance that that person would not have understood what just happened. 

Seventh, there was a lot of strange spirituality and even the worship of other gods during the assembly.  The opening focused more on the original inhabitants of the land than on Jesus, and the welcome from the bishop of the host synod focused more on the rivers that flow through that synod than on Jesus.  And the prayer from a member of the prayer team during the vote on the human sexuality resolution was particularly strange.  First, Bishop Eaton needed to be reminded of the importance of having a prayer even though voting had already begun.  And the wording of the prayer was completely irrelevant. A member of the assembly prayer team read from her i-phone an invocation to Mother Earth and Father Sky, concern for all the creatures of the earth, and repentance for our not recycling enough.  The only possibly relevant phrase was, “Help us to dance together,” but even considering that phrase relevant is a stretch.  The thinking seems to be that if we pray prior to a vote, then the outcome of the vote must be within the will of God. 

Eighth, one might wonder how so much groveling, repenting, and apologizing by the assembly could possibly be uplifting for the voting members.  The reason is that they were groveling over, repenting of, and apologizing for what other people have done and not for anything that they have done or ever would do.  A definite characteristic of the whole Woke Movement is an arrogant self-righteousness.

Ninth, in an article entitled “Major Disaster on Its Way,” published prior to the assembly, I wrote of my concern regarding two constitutional amendments that would be considered.  A link to that article can be found here.  The first amendment, which removed proclaiming God’s love for the world from the role of rostered leaders and essentially made them social justice advocates, was originally voted on in 2019.  This amendment was part of a block of amendments that were ratified overwhelmingly.  A motion to ratify previously approved amendments is not open to debate.  ELCA parishioners should not be surprised if their pastors do not preach about Jesus, but instead are only social justice warriors.   

I was glad to hear considerable concern expressed regarding the role of the ELCA’s colleges and universities as described in the other amendment.  Many felt that the deletion of a certain paragraph from the constitution weakened the church’s connection with those institutions and diminished their Christian witness.  A slight majority voted to approve, but it did not receive the required 2/3rds, so the amendment failed.

Tenth, it was good to see certain issues addressed – such as the evils of racism and abuse of power, the need for fair and adequate compensation for all rostered leaders, and the issue of seminarian debt.  And there were four times when the proceedings made me chuckle.

• When Bishop Matthew Riegel of the West Virginia-Western Maryland Synod responded in the words of Maslow’s Hierarchy of Needs to a motion to eliminate the breaks in order to give more time to the consideration of the memorials.  He said, “If we do not satisfy the lower level needs, we will never be able to self-actualize.”
• When a voting member who made a motion to table the Land Back Resolution was told that a better way to go would be a motion to postpone debate until a fixed time or when certain conditions have been met.  His response was, “I have no idea how these rules of whatever work.”
• When Bishop Eaton said to Bishop Riegel, “I have learned not to doubt you.”
• When a voting member spoke to a certain resolution, using all the right woke phrases but not making any sense.  Bishop Eaton had a very pained and confused look on her face as the voting member was speaking and then said, “Thank you.”

The “Embody the Word” Bible studies prior to the assembly culminated on the second day with a theological presentation by Anthony Bateza, associate professor of religion at St. Olaf College.  He talked about the importance of trust, the lack of trust today, and the question of how do and can we become people who can be trusted.  He told of his having to undergo surgery and physical therapy after tearing his ACL in a skiing accident.  He said that he needed to learn to trust his own body again.

Even more so than ever before – with the motion “to authorize a possible revision of the social statement on Human Sexuality: Gift and Trust” and reconsider “the church’s current concept of the four positions of bound conscience” – the ELCA has totally obliterated any reason why anyone with traditional views would ever trust the ELCA.  The damage to the body is irreparable.  Far more than an ACL has been torn. 

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VIDEO MINISTRY

Lutheran CORE is always looking for ways to take our ministry to the next level and expand our work of being a Voice for Biblical Truth and a Network for Confessing Lutherans.  Our most recent new effort is to expand our video ministry.

For about two years we have been posting on our You Tube channel a new video book review on the first day of every month.  Many thanks to the Lutheran pastors and theologians who have been recording these reviews of books of interest and importance. 

We are calling our new video ministry CORE Convictions.   This new video series is being planned particularly for those who are looking to strengthen and renew their Christian faith. We believe that these videos will be a valuable resource for those who wish to grow in their knowledge of Biblical teaching and Christian living as well as for those who want to know more about how Lutherans understand the Bible. We also want to provide this resource for those who do not have the opportunity or the option of attending a church where the preaching and teaching is Biblical, orthodox, and confessional.

Here is a link to our You Tube channel.  In the top row you will find recordings from both sets of videos – in the order in which they were posted, beginning with the most recent.  In the second row you will find links to the Playlists for both sets of videos – Book Reviews and CORE Convictions.  Here is some more information about two of the most recent videos. 

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BOOK REVIEW – “THE HOLY SPIRIT AND CHRISTIAN EXPERIENCE”

Many thanks to Dr. Paul Hinlicky, professor emeritus at Roanoke College in Roanoke, Virginia, for giving us a review of Simeon Zahl’s book, The Holy Spirit and Christian Experience.  Here is a link to his review. 

Prior to the rationalism of the Enlightenment, during the early years of Reformation theology, part of the work of the Holy Spirit in the life of the believer was seen to be the giving of a new heart, new emotions, a change in one’s desires.  This book helps regain that emphasis.  Faith is not just a matter of intellectual conviction.  It is also something that strikes home for us personally.  It changes us and what we love. 

Grace can be an abstraction – simply the idea that God is merciful and loving.  Instead grace needs to be and can be a concrete experience of the merciful Jesus Christ, who finds His way into our hearts through the extraordinary work of the Holy Spirit.  

CORE CONVICTIONS

We now have four videos posted in our CORE Convictions series –

• “Defending Christian faith and morality without being a nasty jerk or a defensive Bible thumper” by NALC pastor Cathy Ammlung
• “Jesus is the only way to salvation” by Russell Lackey, campus pastor at Grand View University (ELCA)
• “Teaching the faith to children of all ages” by NALC pastor Jim Lehmann
• “What does it mean to be Confessional?” by NALC pastor Jeffray Greene

More videos will be posted as they become available.  Here is a summary of Cathy’s video.

DEFENDING CHRISTIAN FAITH AND MORALITY

WITHOUT BEING A NASTY JERK OR A DEFENSIVE BIBLE THUMPER

Many thanks to NALC pastor Cathy Ammlung for this video on how to share the Christian faith and moral values in a hostile environment.  Here is a link to her video.

In this video she discusses what Christians can do to prepare for and engage in conversations on difficult topics like abortion.  Cathy does not give answers or talking points.  Instead she counsels the viewer on leading with the love of Jesus and doing the hard work that provides solid information, insight, and confidence.  Finally, she walks the viewer through some of the tactics for argumentation and activism that were formulated by Saul Alinsky and that are being used by many people today who oppose Christian faith and moral values.  It’s less threatening when you know what’s going on!

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Thank you for letting me share regarding these issues.  May the Lord continue to bless you.

Dennis D. Nelson

Executive Director of Lutheran CORE

dennisdnelsonaz@yahoo.com

AN ANALYSIS OF RECENT EVENTS

IN THE ELCA’S SIERRA PACIFIC SYNOD

For years I have been writing articles about the ELCA – often with the subtitle, “What Will It Be Next?”  The images I have chosen for those articles have often been a car or motorcycle careening out of control, a road with the pavement washed out, a road with a bridge ahead washed out, a road covered by an avalanche of rocks, or a road that goes over a cliff.  I have been certain that eventually the ELCA will crash. 

That “eventually” could very well be soon.  Last December the bishop and synod council of the ELCA’s Sierra Pacific Synod (northern California and northern Nevada) terminated the call of a Latino mission developer, and did so on December 12, the Feast Day of Our Lady of Guadalupe, one of the most special days for many in the Latino community.  At first Presiding Bishop Elizabeth Eaton did not follow the recommendations of the “Listening Team” which she had convened, but instead felt that the words and actions of Bishop Megan Rohrer of the Sierra Pacific Synod did not rise to the level of initiating disciplinary procedures.  Instead she merely asked Bishop Rohrer to resign because they (Bishop Rohrer’s chosen pronoun) no longer had the trust and confidence of the synod.  A resolution proposed at the June 2-4 synod assembly that Bishop Rohrer resign by the end of the assembly and that they be dismissed from their position if they do not resign failed to pass by a vote of about 56% to 44%.  A two-thirds majority vote would have been required.  The synod assembly ended with Megan Rohrer still serving as bishop, but the fallout continues across the ELCA.  Congregations within that synod have said that they will leave the ELCA and at least one other synod has said that they will stop sending financial support to the ELCA as long as Megan Rohrer continues as bishop.  In addition I read of plans for demonstrations during the ELCA Churchwide Assembly in August.

Here is a link to a website that contains the most complete list that I am aware of to articles and videos related to the crisis.

I have been reading about the situation and watching it unfold for months, but I certainly do not claim to fully understand it.  Nor is it my role or my responsibility to make a statement about the rightness and/or wrongness of the actions and words of the people involved.  But I would want to make it abundantly clear.  Racism is wrong.  Abuse of power is wrong.  Discrimination and unequal treatment of people are wrong.   

In this article I want to explore two things.  First, Why has this whole situation been so explosive within and damaging to the entire ELCA? (For shock waves have been reverberating not just in one synod, but throughout the entire church body.)  And second, What does this whole situation say about the ELCA? 

First, Why has this situation been so explosive within and damaging to the entire ELCA?  I can think of six reasons. 

First, because the ELCA already was a weakened and injured church body.  The ELCA is painfully aware of the fact that it is significantly diminished from what it was when it was formed in 1988.  The number of members has decreased from over five million to less than 3.3 million in thirty-four years.  The number of congregations has dropped from over 11,000 to under 9,000.  And the congregations that remain are significantly diminished.  Smaller congregations mean less income to congregations, which means less income to synods, which means less money to churchwide.  The ELCA is obsessed with the fact that it has been labelled “the whitest denomination in the United States” (and this in spite of all of its efforts to be inclusive and multi-ethnic).  And the ELCA is constantly apologizing for everything and for all of the ways in which it has been complicit in the mistreatment of all disadvantaged peoples.  How could any organization – or any person – who is significantly diminished, failing to meet goals, and constantly apologizing be healthy and strong?

Second, the ELCA promotes a culture of victimization.  Throughout this whole situation – including at the recent Sierra Pacific Synod Assembly – people have been talking about how victimized they and other people are.  Now, I fully agree that it is wrong to victimize people.  I do not want to deny, minimize, or disregard the pain of those who have been victimized.  But I believe that any organization where such a high percentage of the people see themselves as and will frequently talk about themselves as being victimized will not be healthy and strong.

Third, in the ELCA there is competition for who is the most oppressed, marginalized, abused, and powerless.  For the person or group who is the most oppressed, marginalized, abused, and powerless actually has the most power.  They are the ones who are most to be listened to because that they are the ones who have the most accurate insight into the way things “really are.” 

Fourth, in the ELCA racism and white supremacy are the worst of sins.  A synodical bishop, who a few short months ago was the greatest of celebrities, has become the worst of sinners.  Even the presiding bishop is now being seen as having committed the unforgiveable sin.  Because Bishop Eaton at first did not follow the recommendations of the “Listening Team” and did not see racism as sufficient reason to initiate disciplinary procedures against a synodical bishop, she is being accused of being what she has been speaking most strongly against.    

Fifth, in the ELCA there is an absence of grace.  Oh, the ELCA talks about grace.  But it is the grace of being inclusive.  According to the ELCA, God is inclusive; therefore I need to be inclusive.  And anyone who is not as inclusive as God and me has committed the worst of sins.  If grace is all about being inclusive, then there is no grace for anyone who is not inclusive.  Not being inclusive is the unforgiveable sin.   

I wrote about this in my article, “Did Jesus Die for Our Sins?” which appeared in the May issue of our newsletter, CORE Voice.  A link to that article can be found here.  For many within the ELCA the reason Jesus died on the cross was not to pay the price for our sins (for if He needed to do that, then God the Father would be a Cosmic Child Abuser).  Instead Jesus was killed because His being inclusive was a threat to the Roman empire.  But the problem with that view is that without the blood of Jesus the only resource I have to deal with my own sins and the sins of those who sin against me is my being inclusive and following the example of Jesus who was inclusive and who resisted oppressive, non-inclusive power structures. 

Towards the end of the second day of the Sierra Pacific Synod Assembly there was talk about wanting to be able to find reconciliation and healing.  But without the blood of Jesus to cover over sin – without grace – how would you ever hope to be able to find reconciliation and healing when someone has committed the worst of sins?  

Sixth, there is a real zeal for works righteousness within the whole “woke” movement.  People need to show that they are just as woke as, if not more woke than, everyone else.  Therefore, if someone has committed the worst of sins, I must jump in and show myself to be totally woke.   

Those are six reasons why I believe the whole situation has been so explosive within and damaging to the entire ELCA.

Now I would like to turn our attention to my second question – What does this whole situation say about the ELCA?  I can think of eight things.

First, just being part of a so-called “marginalized” people group does not qualify someone to be bishop.  Enough said.

Second, Bishop Eaton has a habit of being very quick to issue statements and make judgments regarding issues outside the ELCA.  And yet she was very slow – it took her three weeks – to make a statement about and to become involved in this issue within her areas of responsibility.   She has plenty to deal with within her own arena of oversight.  She needs to focus her energy and attention on her areas of responsibility.   

Third, at the Sierra Pacific Synod Assembly Bishop Eaton made a very strong statement against racism and white supremacy.  A similarly strong statement was made by the interim vice president of the ELCA, Carlos Pena, who presided over much of the proceedings.  I wonder whether Bishop Eaton will ever be able to regain full credibility.

Fourth, the vote on the resolution to call for Bishop Rohrer’s resignation or dismissal if they do not resign failed by a margin of 56% to 44%.   (A two-thirds majority vote would have been required.)  A majority voted to dismiss, but not a two-thirds majority.  That alone is a recipe for a disaster.  I think of congregations where the vote to leave the ELCA failed.  A majority voted to leave, but not a two-thirds majority.  There are many tragic examples of what happened next.

Fifth, before the formation of the ELCA, I was a part of the ALC (American Lutheran Church).  The ALC was much more congregational, much less hierarchical, than the ELCA was designed to be.  In the ELCA synodical bishops have been given a great deal of power and authority.

But recently there has been much discussion that there needs to be a curbing of the power and authority of synodical bishops and synod councils, because the bishop and synod council of the Sierra Pacific Synod are seen as abusing that power and authority.  I wonder how many synod assemblies will be working to have that issue come to the floor of the Churchwide Assembly.

Sixth, another dynamic that I have heard mentioned is what has been called the “Purple Code” – the at least unwritten agreement that the Conference of Bishops will circle the wagons whenever there is controversy and no synodical bishop will ever speak against another synodical bishop.  But several synodical bishops have been calling for the need to bring charges against Bishop Rohrer.  The wagons are no longer circled.  Will they ever circle again?  The Purple Code has been broken.  Will it ever be intact again?

Seventh, I have heard that there has been much discussion the last few months that such things as parliamentary procedures and Roberts Rules are all rooted in systemic racism and all promote and maintain white supremacy.  They disadvantage ethnic minorities, people whose primary language is other than English, and people of color.  Therefore, they must all be dismantled.  Again, the ELCA Churchwide Assembly in August should be interesting.

Eighth, for months Bishop Eaton has been talking about Future Church and her goal to reach one million “new, young, and diverse people” by the end of this decade.  If people in the ELCA are already calling for a dismantling of everything in the ELCA that fosters racism and white supremacy, what will it be like when one million “new, young, and diverse people” become a part of the equation?  I assume that most of these one million “new, young, and diverse people” will not have a history with the ELCA, will not value the ELCA, and will not have experience in being a part of church life.  Is the ELCA really ready for what it says it wants?    

How all of this will play out I do not know.  Major new developments have occurred between the time when I started writing and when I finished writing this article.  Bishop Eaton announced that she would bring charges against and would initiate a disciplinary process against Bishop Rohrer and Bishop Rohrer has resigned.  I assume that there will be further developments by the time that you read this article.  Part of the reality of writing an article like this is knowing that it will always be out of date.

Please join with me in praying for all those within the ELCA.  No matter how far they have strayed, Jesus still loves them and He shed His blood for them. 

* * * * * * * *

ANALYSIS OF BISHOP EATON’S “A PASTORAL MESSAGE ON ABORTION”

On May 17, a couple weeks after the news broke of a leak of a draft opinion written by Supreme Court Justice Samuel Alito, ELCA Presiding Bishop Elizabeth Eaton released “A Pastoral Message on Abortion.”  A link to her letter can be found here.

Please find below my analysis of what she has written. 

Typically misleading 

It is very typical of Bishop Eaton to say a few words to make it sound like there is room for traditional views within the ELCA, but then she always comes down solidly on the revisionist side.

In the third paragraph of her communication she refers to the ELCA’s 1991 social statement on abortion and says, “This church holds both women and ‘developing life in the womb’ (page 2) as neighbors.”  She acknowledges “life in the womb” as life and seems to give the impression that that life will be valued, considered, and cherished.  She goes even further in the third paragraph when she adds, “This church longs for a future with fewer abortions every year.”

So far it sounds good.  But in the seventh paragraph, after advocating for a “more just society that cherishes and guarantees the dignity of all,” she expresses no concern for cherishing and guaranteeing the dignity (or even life) of the “developing life in the womb.”  She acknowledges the “developing life in the womb” as life, but then totally ignores any concern for the rights, preservation, and cherishing of that life. 

Lack of clarification 

In the third paragraph she states that the ELCA opposes “the total lack of regulation of abortion” (page 9 of the 1991 social statement) but does not state or affirm what kind of “regulation of abortion” the ELCA would and does support.  As is typical, Bishop Eaton is very careful to make sure that she does not say anything that would lead to her being “blasted” by liberals and progressives.  I understand that that is what happened when she said after the death of George Floyd that rioting was not peaceful protesting.  

In the fourth paragraph she says, “Abortion must be legal, regulated, and accessible,” but she says nothing about how abortion should be “regulated.”  Again, if she were to do so, she probably would be “blasted” by liberals and progressives. 

She says nothing specific and definitive about whether there are situations where abortion would not be a morally defensible decision.  She says nothing about the kinds, timing, and/or circumstances of abortions that the ELCA would not or might not support.  She says nothing about the difference between situations where abortion may be deemed “medically necessary” for the life, health, and well-being of the mother, and situations where abortion is an easy way to get rid of an inconvenience. 

One-sided concern

Her concern for protection is totally one-sided. 

In the fourth paragraph she says, “People who choose to have legal abortions should not be harassed,” but she shows no concern regarding –

• The vandalizing of church buildings or the disruption of worship services for congregations with traditional views.
• The picketing and protesting outside the homes of SCOTUS Justices with the intent to harass and intimidate.
• The long-term effects of allowing people who need to make difficult decisions to be harassed and intimidated – whether at the federal or local level, or even in the church. 

Here is one more example of Bishop Eaton’s being very careful to make sure that she does not say anything that would result in her being “blasted” by liberals and progressives. 

She also does not address the whole issue of the leak of a SCOTUS document and how that kind of betrayal of trust undermines the integrity of our institutions. 

Fearmongering

She engages in the same kind of fearmongering that has been running rampant in this situation.

In the sixth paragraph she says, “Any Supreme Court decision similar to the leaked draft. . . . has the potential to foster communities of conflict and moral policing rather than complex moral discernment.  It will likely endanger or cause the deaths of people who need an abortion.  And the legal bases (sic) established by any such decision threaten people’s access to birth control, same-sex marriage, voting rights and their right to privacy.”

Bishop Eaton makes these statements even though the draft opinion clearly states that the right to have an abortion is “fundamentally different” from “rights recognized in past decisions involving matters such as intimate sexual relations, contraception, and marriage.” (page 5)

She makes strong statements but then gives no evidence for how a change in one area (abortion) would threaten all these other areas.

Those who hold traditional views were belittled and ridiculed for their concerns leading up to 2009 regarding the slippery slope – that changing the ELCA’s position regarding same sex marriage would lead to other changes.  Here we see “the other side” having a major concern for the slippery slope.  

In the seventh paragraph she adds, “Any ruling similar to the leaked draft will . . . damage the health and well-being of many.  The prospect is daunting.”  Again, she is fearmongering. 

In the fifth paragraph Bishop Eaton says, “This church teaches that abortion and reproductive health care, including contraception, must be legal and accessible.”  By combining contraception with abortion within this sentence Bishop Eaton is again engaged in fearmongering – implying that if the Supreme Court takes away your right to an abortion, it may next take away your access to contraception. 

What the draft opinion actually says

A link to the draft opinion can be found here.

Please note these three significant sentences –    

• “The constitution makes no mention of abortion.” (page 1)    
• “No such right is implicitly protected by any constitution provision.” (page 5)
• Therefore, the draft would “return the issue of abortion to the people’s elected representatives.” (page 6)  

Progressives/liberals say that the Supreme Court would make abortions illegal.  In actuality, the draft opinion would overturn Roe v. Wade’s holding of a federal constitutional right to an abortion.

The draft opinion would not make abortions illegal.  Instead it affirms that the constitution does not provide a basis for the right to an abortion.  The right to have an abortion – or the limitations to the right – should be based upon the action of individual states. 

In the sixth paragraph Bishop Eaton makes the statement, “I urge you to work locally to moderate any Supreme Court decision similar to the leaked draft.”  In making that statement she seems to be acknowledging what the draft opinion is actually doing – returning the decision to the states.

Bottom line

Bishop Eaton’s “Pastoral Message on Abortion” makes one wonder whether she actually read the draft opinion before writing a letter about it. 

She needs to be far more careful if she wishes to help contribute to “complex moral discernment” rather than “conflict and moral policing” (sixth paragraph).  Instead of helping to avoid conflict, she has created conflict by releasing a statement that is highly critical of a position held by many within the ELCA.  She is not serving well as presiding bishop of the whole church when she makes such strong statements that do not respect the diversity of viewpoint within the ELCA. 

Once again the ELCA communicates that in spite of all of its talk about diversity and inclusivity, traditional views and those who hold them are not welcome.  

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VIDEO BOOK REVIEWS

“WHEN HARRY BECAME SALLY” AND “STRANGE NEW WORLD”

Many thanks to NALC pastor Brett Jenkins for his review of two books which give a Biblical response to transgender ideology, a movement that is gaining predominance in our culture.  Brett writes –

Since the advent of the Renaissance, Christian orthodoxy has faced increasing challenges to its beliefs, primarily in the form of alternative spiritualities and, as the Renaissance became the Enlightenment, materialism in its various manifestations, including the Darwinian account of human origins.  The rise of transgenderism allied with postmodern assumptions presents a challenge on a new front, a front for which the Church is ill-prepared: human nature itself.  This fact makes these books worth reviewing.

When Harry Became Sally: Responding to the Transgender Moment by Ryan T. Anderson

This book details the cut-and-thrust of academic and the politics it has influenced in bringing about a historical moment when the first question asked by new parents since the dawn of time, “Is it a boy or girl?” has become impossible—and in some cases, illegal—to answer.  It does so with evident compassion for those suffering from gender dysphoria while making clear that Christians and others sharing the conviction that culturally conditioned notions of gender have their roots in the objective fact of biological sex need to prepare themselves to be cultural pariahs.  They need to take self-consciously active steps to educate their communities in a narrative different from that being imposed by cultural elites.

Strange New World: How Thinkers and Activists Redefined Identity and Sparked the Sexual Revolution by Carl R. Trueman

In this book Carl Trueman provides a succinct, easy-to-read history of the ideas and thinkers that have led to the “transgender moment.”  This book was produced at the request of a thinktank for a resource for non-specialist teachers, leaders, and political staffers encapsulating the key insights of his 2020 book The Rise and Triumph of the Modern Self: Cultural Amnesia, Expressive Individualism, and the Road to Sexual Revolution.  The book ends with some helpful suggestions for ways church leaders could contribute to the cultural conversation as well as provide pastoral responses and care for congregation members.

This review, as well as nineteen others, have been posted on our YouTube channel.  A link to the channel can be found here.

Thank you for your partnership in the Gospel. 

FIVE RESPONSES TO AN EMPTY TOMB

In Luke’s account of Easter Sunday morning the Gospel writer records four responses to the empty tomb.  First, being perplexed.  The women found the stone rolled away, and when they went in, they did not find the body.  (Luke 24:1-4)

Second, being terrified.  Suddenly two men in dazzling cloths stood beside them.  (24: 4-5)

Third, disbelief.  The women told the eleven disciples what they had seen, but the men did not believe them.  It seemed to them like “an idle tale.”  (24: 5-11)

Fourth, being amazed.  Peter gets up and runs to the tomb.  He looks inside and then goes home.  He does not stick around long enough to see the risen Lord.  At this point he is just “amazed at what had happened.”  (24: 12)

Fortunately, the Gospel writer John tells of a fifth response – belief.  Peter and John go running to the tomb.  John gets there first, but does not go in.  After Peter arrives and runs right in, John also enters, sees the grave clothes, and believes.  (John 20: 8)

I am certain that there are people who attended Easter services this year who had each of these five different responses.  Some are perplexed as to what it is all about.  Many are terrified, and there is much in our world to be afraid of.  Some do not believe.  The whole story of a God who loves them so much as to die for their sins, and the whole account of someone’s returning from the dead, seem too good to be true.  Some are amazed.  They sense from the power of the music and the power of the proclamation that there might be something to all of this, but at this point they are not sure what to make of it all.  And some will hear and believe. 

My hope and prayer for you is that you were strengthened and encouraged in your faith during this Holy Week season, and that many people were strengthened in their faith and some also came to faith through your ministry and the ministry of your congregation. 

* * * * * * *

SPEAKING OF THE GOSPEL OF JOHN

Speaking of the Gospel of John, there is a movement afoot to “cancel” the passion narrative in John 18-19 and remove it from the readings for Holy Week.  The claim is that these chapters foster anti-Semitism.  Dr. Amy-Jill Levine, a Jewish New Testament scholar, is a leader in this movement.  Here is a link to a presentation she gave recently to the Standing Commission on Liturgy and Music of the U. S. Episcopal Church. 

I am concerned as I read and hear of her growing influence within the ELCA. 

Even worse is the movement not just to “cancel” the passion narrative in John, but to “cancel” the passion.  There are many within the ELCA who reject the teaching that Christ died for our sins.  Instead they make Good Friday into the supreme example of Jesus’ bold political protest against the Roman empire, even unto death.  And now we need to join in the work of dismantling our empires.  According to this approach there is no way that I am in need of a Savior who will forgive my sins and defeat the great enemy death.  Rather I need to join in the effort to oppose all oppressive power structures. 

But let’s take a look at Dr. Levine’s “more moderate” approach of not “cancelling” the passion, but instead merely “cancelling” the passion narrative in John.  There are many problems with what she is saying.

First, John 18-19 are not “anti-Semitic” in the way in which Dr. Levine is accusing them of being.  These chapters were written by a Jew, who had no intention of spawning the anti-Semitism which Dr. Levine is blaming on his writing.  This anti-Semitism came after him and would have harmed and even killed him and his family had he lived in a different place and time.  The responsibility for any anti-Semitism rests on those who have misused these texts, not on the texts – or on the author – themselves.

Second, the scripture texts which Dr. Levine wants to have cancelled are not insignificant texts.  Rather they are part of the Holy Week narrative.  Their stories and teachings are central to the Christian faith and the Gospel message of the life, death, and resurrection of Jesus.  If there are any texts which should not be cancelled, it is these texts.  And it is not acceptable to say that we can “cancel” John because we will still have the passion narrative in three other Gospels.  Each of the Gospels makes its own unique contribution to our understanding of what took place and the meaning of what took place.  We are missing something vitally important if we do not have all four.

Third, Dr. Levine freely acknowledges the existence of difficult texts in the Torah, but she does not make the same demand of the Jewish faith community that she makes of the Christians.  Jewish people follow the custom of reading the entirety of the Torah, beginning to end, within the context of worship.  It would be unthinkable for them to “cancel” any part of the Torah.  So why is Dr. Levine asking Christians to do what she would never ask her own people to do?  The reason that Dr. Levine gives in her testimony as to why no part of the Torah is to be cancelled is because the Torah came down “directly from Mount Sinai.”  Her statement is nothing less than a direct devaluing and demeaning of the Gospels and their significance in the Christian faith.  Christians believe that these texts, also, were given to us by God.  The Gospels are no less sacred to Christians than the Torah is sacred to Jews.  The Gospels hold in the Christian lectionary the same place that the Torah holds in the Jewish lectionary. 

What Dr. Levine is asking of us is not merely the causal swapping of one insignificant text for another.  Rather she is asking of us both the cancellation of sacred texts which are of prime importance to our faith – something she would never ask of her own people – as well as a major change in how Christians view the Scriptures.

As we said earlier, we are very concerned about the influence that Dr. Levine is having in the ELCA and will continue to monitor the situation. 

* * * * * * *

WHAT A DIFFERENCE A DAY MAKES

Last September the ELCA celebrated the election and installation of its first transgender bishop,

Meghan Rohrer of the Sierra Pacific Synod.  ELCA Presiding Bishop Elizabeth Eaton served as the lead consecrator and preacher at the service.  Bishop Eaton had a very interesting and typically ELCA way of twisting the Bible and distorting theology in order to justify what her presence and actions were legitimizing.   In her sermon message, Bishop Eaton noted that Jesus Christ’s identity as both fully human and fully divine were not an “either/or” but a “both/and”.  It is absolutely astounding to me to think that a church leader would believe that the two natures of Christ – His being both fully divine and fully human – are somehow support for transgender and non-binary ideology.     

It gets even worse.  Bishop Eaton went on to challenge those attending – both in person and remotely – to continue watching in the months ahead.  “You’re going to see a grace-filled, Gospel preaching, Jesus-loving servant of the Word serving everyone, all people. You’re going to see someone and a synod being transformed in order to invite people into the complete, the infinite, and the intimate love of God.  We’ll continue to work for those on the margins.  We do it surrounded by so great a cloud of witnesses and we do it by a God who was not either/or but both divine and human.”

But all that changed, and it changed dramatically and rapidly within three months.  On December 12, 2021 – the Feast Day of Our Lady of Guadalupe, a very special day within the Latino community – the synod council of the Sierra Pacific Synod took action to remove Pastor Nelson Rabell-Gonzalez from his position as mission developer of Mision Latina Luterana in Stockton, California.

Lutheran CORE very intentionally and deliberately takes no position on these actions.  It is not our place, nor would we make any claim to know all the facts.  Rather what we want to do is to point out the significance of this entire event.  For those who would like to know more, here is a link to an article written by a friend of Pastor Rabell.  At the end of the article you will find links to more articles.  It is obviously written by a person who strongly favors one side in the struggle. 

For the first several weeks it appeared that Bishop Eaton was hoping that the whole thing would just blow over and go away.  As presiding bishop she claimed that she has no authority to interfere in the actions of a synod council.  But as the turmoil continued to spread and as the crisis continued to escalate, she eventually took action to appoint a three-person listening team, which would help her in determining what to do.  In the first link she tells about forming the team.  In the second link she gives an update. 

What was supposed to be so wonderful very quickly became not wonderful.  What was supposed to be continuing to work for those on the margins became accusations of severe discrimination against those on the margins. 

What is the significance of what is going on here?   The ELCA is experiencing the consequences of what it has been enabling, encouraging, and empowering.  Or, to put it another way – in terms of Galatians 6: 7 – the ELCA is reaping what it has been sowing. 

What else would you expect to result from the ELCA’s full embrace of critical theory?  What else would you anticipate when everything is viewed in terms of power/abuse of power, oppressor/oppressed, victim/victimizer, and privileged/marginalized.  It is only a matter of time until something blows and/or a single spark sets the whole forest aflame.  Please see below the review by Dr. Robert Benne of the book by Carl Trueman, The Rise and Triumph of the Modern Self.  This seems like a most appropriate time to have a review of a book like that.     

One of the things that is interesting here is that ELCA congregations in the Sierra Pacific Synod are taking action against the synodical bishop and synod council.  I am aware of congregation councils that are passing resolutions to have no dealings with the synod until and unless the synodical bishop and synod council all resign or are terminated.  And if they do not resign or are not terminated, these congregations will initiate the process to leave the ELCA.  One such resolution can be found on the website of Our Savior’s Lutheran Church in Fresno.  

There are a couple very interesting things going on here.  First, it is not – as in the past – orthodox, confessing congregations that are leaving the ELCA.  Instead it is among the most actively, aggressively, and outspokenly progressive congregations that are threatening to leave the ELCA.

Second, the recently approved version of the ELCA’s document, “Definitions and Guidelines for Discipline,” provides for the discipline of rostered ministers who “actively and affirmatively incite, initiate, or encourage a congregation to leave the ELCA” (page 11).  Since the ELCA is saying that it could discipline an orthodox, confessing pastor for encouraging a congregation to leave the ELCA, should not the same standard apply to a progressive pastor?  And if it does not, then is the ELCA not guilty of discrimination and “discipline inequity”?  (Which is one of the things that the ELCA is being accused of because of the Sierra Pacific synod council’s removal of a Latino mission developer.) 

If progressive congregations in the Sierra Pacific Synod are “able to get away with” no longer functioning as part of the synod, then should not the same standard apply to confessing congregations that no longer function as part of their synod?  (Which is the approach that some confessing congregations are taking because they are not able to “get enough votes” to leave the ELCA.) 

And if the Sierra Pacific synod council disciplines a pastor for inciting a congregation to leave the ELCA because the bishop and synod council have neither resigned nor been removed from their positions, how will all that play out?

I also am aware of confessing congregations that were forced to repay their synods large sums of money in order to receive permission to leave (which is required of ELCA mission starts and was demanded of some former LCA congregations before they received the required permission to leave).  Will the Sierra Pacific Synod congregations that leave the ELCA if the bishop and synod council neither resign nor are terminated be treated in the same way?  And if they are not, would that not be another example of discrimination and “ELCA inequity”?  Oh, what a mess!

* * * * * * *

OH, WHAT A MESS

Speaking of “oh, what a mess,” here is the latest from Luther Seminary in Saint Paul, Minnesota.  Awhile back the board of Luther voted to continue to not be RIC.  RIC stands for Reconciled in Christ, which means that a synod, congregation, seminary, or other organization fully embraces the beliefs, values, agenda, and priorities of ReconcilingWorks.

According to its website, ReconcilingWorks advocates “for the full welcome, inclusion, and equity of lesbian, gay, bisexual, transgender, queer, intersex and asexual/aromantic (LGBTQIA+) Lutherans in all aspects of the life of their Church, congregations, and community.”

They define their mission in this way.  “ReconcilingWorks advocates for the acceptance, full participation, and liberation of all sexual orientations, gender identities, and gender expressions within the Lutheran Church.”

At this time Luther is the only ELCA seminary that is not RIC.  The board feels that their current welcome statement is sufficient. 

Immediately there was an uproar.  Students threatened to boycott the school.  There was conversation that the president should be removed from her position.  Please remember that it was not that long ago that the students at another ELCA seminary, United Seminary in Philadelphia and Gettysburg, were able to force the firing of the president because someone discovered that twenty years before she had been director of an organization that held and advocated for traditional views on human sexuality.  She was fired even though she is totally LGBTQ+ affirming now.

Members of the non-faculty staff wrote and signed a letter in support of the student movement to cause the seminary to become RIC.  Now a letter has been written and signed by most of the faculty members, again supporting the movement.  Here is a link to the letter.

Talk about groveling. Talk about one more example of the ELCA’s encouraging, enabling, and empowering extreme progressive elements.  Do the seminary faculty really think that good will come from their talking, acting, and handling a situation in that way?  Do they really think that it will stop there – with the seminary’s becoming RIC – and the students – thus emboldened – will not go on and demand something far more? 

* * * * * * *

VIDEO BOOK REVIEW

“THE RISE AND TRIUMPH OF THE MODERN SELF”

Lutheran CORE continues to provide monthly video reviews of books of interest and importance.  Many thanks to Robert Benne for his review of The Rise and Triumph of the Modern Self: Cultural Amnesia, Expressive Individualism, and the Road to Sexual Revolution by Carl Trueman.  Dr. Benne has retired from his position as professor at Roanoke College in Salem, Virginia, and currently teaches Christian ethics at the Institute of Lutheran Theology.  One of the founders of Lutheran CORE, he has been a friend of Lutheran CORE from the beginning.

In this book Carl Trueman, whom Benne identifies as one of America’s most important rising Christian public intellectuals, starts with the assessment of the modern self by two major theorists, who see expressive individualism as the essence of the modern self.  The modern self is no longer guided by the sacred order of great religions, obligations to others in the given stations of life, or virtues that solid traditions have formed in their adherents.  Rather the modern self aims at authenticity.  Highest value is placed upon the untrampled expression of whatever inner definitions or inclinations the modern self wants to express.  Such expressive individualism is not only to be tolerated, it is to be affirmed and embraced.  Any resistance or criticism amounts to hate speech.

Knowing that ideas have consequences, Trueman asks what are the ideas that have brought us to our current state.  Benne feels that Trueman has made a compelling case for understanding our current situation in light of thinkers in the past.  In this book the author reflects on what the future might be like for a society that has been so de-established by rampant individualism, and also what this means for the church.

The final section of the book, entitled “The Triumph of the Erotic,” deals with all the incongruities and contradictions of the powerful LGBTQ+ movement.  Trueman shows how all the various sorts of expressive individualism do not necessarily fit together easily.

According to Dr. Benne this is a formidable work which will lead the reader to greater understanding of our current chaos and polarization.  Dr. Benne has notes on every chapter and offers to share those notes with anyone who wants to teach this book in Sunday School.  

This review, as well as eighteen others, have been posted on our YouTube channel.  A link to the channel can be found here.

PLAYLIST

If you would like to watch Lutheran CORE’s playlist of all of our video book reviews, click here, then scroll down and start the video by selecting the play button or click on the three vertical lines near the top right of the first video to select a new video from the list that will pop up. 

* * * * * * *

WEEKLY BIBLE STUDIES ON THE LECTIONARY READINGS 

One of the goals and purposes of Lutheran CORE is to provide resources for confessing Lutherans.  On our website we have daily devotionals as well as suggestions for hymns, Scriptures, and prayers related to the themes for each Sunday.  Here are links to these resources.

Daily devotionals

Scriptures and hymns suggestions  

Prayers of the church

A new resource that is now available is a Bible study that I am doing each week based upon the lectionary readings for the following Sunday.  The resource includes a twenty-five-to-thirty-minute video and a two-page study guide.  A new one is available each Tuesday and is dated on Wednesday, because that is when the church where they are recorded posts them.

Many thanks to Living Water, an ELCA congregation in Scottsdale, Arizona, where my wife and I are members and where the studies are recorded.  Many thanks also to Shepherd of the Hills, an LCMC congregation in Fountain Hills, Arizona, for permission to provide a link to their website where the videos and study guides are posted.

It is a great joy and privilege for me to be able to provide these studies, and I am very happy whenever anyone finds them helpful.

Wishing you the joy, power, love, and hope of Easter,

Dennis D. Nelson

Executive Director of Lutheran CORE

dennisdnelsonaz@yahoo.com

HOW DID IT HAPPEN?

THE ELCA AND COMMUNITY ORGANIZING – PART TWO

Introduction

For the January 2022 issue of our newsletter, CORE Voice, I wrote the first part of a two-part article entitled, “How Did It Happen?”  How did LGBTQ+ values, priorities, and agenda completely take over the ELCA, and so quickly?  I began with an explanation of the principles of community organizing and how that methodology has been used extremely effectively by such groups within the Lutheran community as ReconcilingWorks.  A link to that article can be found here.

In that article I covered such things as –

• Resources for further study
• Community organizing as part of the curriculum at ELCA seminaries
• The emphasis upon strong relationships and shared values
• The “Building an Inclusive Church Toolkit” from ReconcilingWorks
• Minimal use and major misuse of Scripture

In this second part I will further describe how those who put into practice the principles of community organizing can take over a congregation.  Then I will close with several suggestions as to what those who hold to a high view of the authority of the Bible and the Bible’s clear teachings regarding human sexuality can and need to do.    

Mapping the Journey

A key component of community organizing is categorizing people according to how supportive and/or useful they will be to the cause, and then working to change the minds of the others who are most likely to change their minds and support the cause.

The fourth (out of eleven) steps is called “Mapping the Journey.”  In this step people are divided into five categories according to the level of their support or lack of support.

• Innovators – 2.5%
• Early Adopters – 13.5%
• Early Majority – 34%
• Late Majority – 34%
• Laggards – 16%

The percentages given for each category reflect the estimated percentage of people in the total group (a typical congregation) who will fall into that particular category.

The Innovators are expected to be either already on board or easily convinced.  They are then appointed as core team leaders and/or congregational influencers.  After the Innovators, the Early Adopters are the easiest to convince.  The Early Majority will require more persuasion to be on board, but with some effort, they, too, are not too difficult to convince.  Therefore, the Building an Inclusive Church (BIC) Toolkit recommends that these three groups be the primary focus of the efforts.

Because a vote to gain RIC (Reconciled in Christ) status requires a 75% vote on the part of the congregation, the Late Majority will also have to be engaged in order to have enough people to say “yes.”  The BIC Toolkit’s strategy for dealing with the Late Majority is to do the following:

• Focus first on the Innovators, Early Adopters, and Early Majority.  These people will be easier to convince.  Only then start working on the Late Majority.

• It is hoped that efforts to win over the Early Adopters and Early Majority will have some effect on the Late Majority so that it will be easier to convince them.

• Engage in One-to-One Visits with the Late Majority in order to get to know them better, build trust, make them feel heard, and form a strong relationship with them.

• Leverage this trust with the Late Majority in order to press them to agree with you, or at the very least to not be opposed to you, as you push for change.  (Statistically most people who do not agree with a decision will be willing to live with that decision if they feel that they have been heard and included in the decision-making process.)

• Gradually work on their hearts and minds, until they are willing to say at least “maybe” if not “yes.”

Laggards are regarded as lost causes.  No attempt is to be made to meaningfully engage with them.  Instead, the BIC Toolkit’s strategy is to engage with everyone else, get all the others on board, and then force the Laggards to either change their minds, begrudgingly accept the decision, or leave the community.  The expectation is that many Laggards will choose to just leave.

The community organizing approach reflects what ReconcilingWorks has been doing throughout the ELCA to bring the ELCA to becoming LGBTQ+ affirming.  This is how the liberal/progressive wing of the ELCA has managed to gain so much power and to have so many things, such as changes in liturgy and in church policy and practice, go in their favor.

Response and Actions

Clearly, the confessional Lutheran community has not been effective in battling the community organizing method nor in responding to the needs and concerns of those who get swayed by these tactics.  What do we who hold to a high view of the authority of the Bible and the Bible’s clear teachings regarding human sexuality need to do?  I can think of several things.

• We need a strong and effective response to these community organizing techniques.  We need to build strong relationships with people.  That is at the heart of how the LGBTQ+ affirming community was able to get so many people who were once opposed to their ideology to accept it.  If they can do it, we can do it too!  In fact, I believe that the revisionists may have had the advantage in gaining empathy through their telling stories of same-sex attracted people who have experienced rejection, are suffering from depression, and are even suicidal, but those who hold to traditional Biblical moral values should be able to have the advantage of gaining empathy through telling stories of people who have undergone gender reassignment surgery and now regret their decision, are experiencing medical ill affects because of their decision, and/or have found that their undergoing that surgery did not bring them the joy and peace that they had been hoping for. 

• We need to build a strong understanding of the basics of the Lutheran understanding of the Bible.  We need to promote and model good engagement with Scripture and proper understanding of Scripture – the whole of Scripture – in light of Scripture’s primary message of Law and Gospel.  People’s lack of Biblical knowledge and failure to properly engage with Scripture leave them vulnerable to all manners of false teaching.

• We need to model what showing love to the LGBTQ+ community looks like in a biblically sound way.  The charge against us – that we are angry and hateful – is widely believed because some people have experienced far more anger than love from those who hold to traditional views of human sexuality.

• We need to have good answers to such questions as, “What do I do if I am gay?” and “What should I do now that my child or friend has come out as gay?”  We need to do more than just tell people not to sin.  We also need to equip them with tools and support to resist sin.  We need to provide and be for these people a loving and supportive faith community which will walk alongside of them in their struggles against sin and will proclaim God’s gift of forgiveness for them so that – when they do fall – they will find hope in Jesus.

• We need to find resources that have been created for LGBTQ+ people and their loved ones that are biblically sound.  We need to find them, let people know about them, and promote their use.

• We need to provide support for LGBTQ+ identified persons who are honest about struggling with sin, yet who want to live in a biblically faithful way.  We need to encourage them and show them that it is possible to live a life that is pleasing to God.  These people carry a heavy burden, which is often made only heavier by rejection from conservatives (because of their having same-sex attraction and/or gender dysphoria) as well as from liberals (because of their wanting to live in a biblically faithful way).  These people need our support.  We need to have empathy for them and show love to them. 

Conclusion

There is no question but that those who have wanted to totally remake the church’s view and practice of issues related to human sexuality have been extremely effective – much more effective than those who desire to maintain traditional, Biblical moral values. 

In Luke 16: 8 Jesus said, “The children of this age are more shrewd in dealing with their own generation than are the children of light.”  Those within the ELCA whose beliefs, values, and priorities reflect the world rather than are based upon the clear teaching of Scripture I would call children of this age rather than children of light.

We need to be concerned for upcoming generations, who more and more are going to be told lies concerning human sexuality, so we must be aware of the principles and methodology of community organizing.  Traditionally minded congregations need to be made aware so that they will not fall prey.  We who believe that the Bible is the Word of God need to show compassion and care for those who struggle with same sex attraction.  We need to be of encouragement, support, and help to their family members and friends.  And we need to be prepared to point them to resources that will help them live a life that is pleasing to God.        

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VIDEO BOOK REVIEWS

“THE PATIENT FERMENT OF THE EARLY CHURCH”  

Lutheran CORE continues to provide monthly video reviews of books of interest and importance.  Many thanks to ELCA Pastor Matt Voyer for his review of the book, The Patient Ferment of the Early Church: The Improbable Rise of Christianity in the Roman Empire, by Alan Kreider. 

We all have admired and been in awe over the phenomenal growth of the early Church, even in spite of opposition and persecution.  Alan Kreider argues that the great growth of the early Church was driven by the lifestyle of early Christians.  What attracted people were not moving and relevant worship services but the way of life of the early believers.  It was not what Christians said, but what they did.  Their lives and habits and ways of being and living in the world drew people not just to the Church, but to our Lord Jesus Christ. 

Pastor Voyer highly recommends this book and suggests that it be read by individuals, church councils, and within small groups.

“A PLACE FOR TRUTH” – EDITED BY DALLAS WILLARD

I would also like to remind you of ELCA Pastor Kevin Haug’s review of a book edited by Dallas Willard, A Place for Truth: Leading Thinkers Explore Life’s Hardest Questions.  Dallas Willard was a long-time professor of philosophy at the University of Southern California and is well known for his writings on Christian spiritual formation.

The book is a series of fifteen lectures covering such topics as truth in relation to post-modernism, an examination of the exclusive claims to truth of Christianity, human DNA as evidence for a creator, and a psychological study of why some people may be atheists. 

Pastor Haug commented regarding the book, “I found it to be very intellectually stimulating and satisfying.  If you have a high regard for the authority of Scripture and a high regard for reason, logic, and science, if that is you, this book is for you.” 

These reviews, as well as fourteen others, have been posted on our YouTube channel.  A link to the channel can be found here.

PLAYLIST

If you would like to watch Lutheran CORE’s playlist of all of our video book reviews, click here, then scroll down and start the video by selecting the play button or click on the three vertical lines near the top right of the first video to select a new video from the list that will pop up. 

Blessings in Christ,

Dennis D. Nelson

Executive Director of Lutheran CORE

dennisdnelsonaz@yahoo.com

THE THINGS IN MARY’S HEART

I’ve always liked the way in which the Gospel writer Luke concludes his version of the Christmas story by telling us that Mary kept all these things and pondered them in her heart (Luke 2: 19).  I have often wondered, What are the things that Mary kept and pondered in her heart?  Luke does not tell us, though Mary might have told Luke.  But we can speculate.

1. How much she loved and appreciated Joseph

The first thing that Mary must have kept and pondered in her heart was how much she loved and appreciated Joseph.  For it had not been easy for Joseph.  And Mary knew it.

What kind of man was Joseph?  Even when Joseph thought that Mary had done him a great wrong, still he had no desire to punish – or even kill – or humiliate her.  Rather he intended to break off their engagement quietly.  Joseph had an inner strength that Mary certainly must have admired.

In the Jewish home it was the father who had primary responsibility for the religious instruction of the children.  Luke tells us that at the age of twelve Jesus impressed the teachers in the Temple with His knowledge of the Scriptures.  Joseph must have done his job very, very well.

Jesus told about a Heavenly Father who will not hold back any good things from His beloved children.  Joseph must have been that kind of an earthly father.  No wonder Mary loved him so much. 

I think of my own life partner, Terry, and how much I love and appreciate her.  We were married for thirty-two of the forty years that I served as pastor of a congregation.  She was always so supportive of and involved in my ministry.  She is a model of Christian faith and service.  Even now, in retirement, she continues to be involved in ministry.  She has a tremendously giving heart.  Christmas is a time to stop and think about how much our families and friends mean to us, what it was about our marriage partner that first attracted us to him or her, and what it is that we most love and appreciate about them.

2. The mystery of the birth of her child

And then a second thing that Mary must have kept and pondered in her heart was the mystery of the birth of her child.  Somebody once said, How could there possibly be an atheist in a maternity ward?  How could any mother ever hold her newborn infant in her arms for the first time and not feel that something sacred has just happened?

I often wonder if whoever turned Mary and Joseph away from the inn that night would have responded differently if he or she had known who they were.  Or, even more importantly, if he or she had known who was about to be born.  But it did not happen that way.  The Son of God was born in a cave. 

And so during this Christmas season may we ponder the miracle of birth.  The miracle of Jesus’ birth, the miracle of our birth, and the miracle of our rebirth.  Let us wonder at and glory in the Good News that the God of all creation values each and every one of us as His own dear, beloved child.  We are all somebody of great importance to Him.

3. The strangeness and unexpectedness of the whole thing

And then a third thing that Mary must have kept and pondered in her heart was the strangeness and unexpectedness of the whole thing. 

Except for some shepherds, there is no indication that anyone in Bethlehem knew what was happening that night.  No suggestion that anyone in Jerusalem, only a few miles away, took any notice of the event.  Sure, sometime later, there were a few astrologers from the East who saw an unusually bright star and then followed that star until it came to rest over the house where the young child lay.  Except for some shepherds, for the rest of the world, it was a night like all other nights. 

For Mary it might all have been a blur.  The visit from the angel nine months before.  The joy of her cousin Elizabeth, when she recognized that Mary would bear the Messiah.  The cruel, uncaring political events that had forced her and Joseph to go to Bethlehem – and at the most inconvenient of times.  What was she – a young peasant girl – probably only about thirteen or fourteen years of age – to make of all of this?

As the smell of the straw, the sounds of the animals, and the crudeness of the manger bed filled her senses, Mary must have been wondering about the meaning of it all.  Could the King of kings really be born in a cave?

But doesn’t God often work in that way – in the most unexpected of ways?  When has God come into your life and/or worked in and through your life when you least expected it and in ways that you never would have imagined?

4.  The presence of God

And then, fourth, on this most Holy of Nights, Mary must have been most deeply conscious of the presence of God.  For here was God’s own, dear Son lying before her.

How do you think Mary felt as she gazed upon her new-born Child?  Like at no other time in her life, God must have felt very, very real and very, very close to her. 

When has been the time in your life when God felt the most real and the most near to you?  My hope and prayer for you is that God will feel very real, very near, and very close to you during this Christmas season.  In the joy and love of family life.  In the warmth and beauty of Christmas carols.  In worship and fellowship with other believers.

Mary kept all these things and pondered them in her heart.  My hope and prayer for you is that during this Christmas season you will experience many things that you will treasure, keep, and ponder in your heart.  Things like the love and loyalty of those closest to you.  The magic and mystery and miracle of human life.  The way in which God sometimes works in ways we would never expect.  And the presence of God.  All these things are more than enough to fill our hearts to overflowing this Christmas season with love and joy and peace and hope and goodwill.

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VIDEO BOOK REVIEW – “A PLACE FOR TRUTH” – EDITED BY DALLAS WILLARD

Lutheran CORE continues to provide monthly video reviews of books of interest and importance.  Many thanks to ELCA Pastor Kevin Haug for giving us a review of a book edited by Dallas Willard, A Place for Truth: Leading Thinkers Explore Life’s Hardest Questions.  According to Pastor Haug, this is a book that encourages some really deep thinking.  Its primary audience would be Christians who are dealing with some of the really big questions in life, such as why are we here, does God exist, and what is the role and purpose of suffering.  It would also be of interest to non-believers who would be curious about a Christianity which takes the authority of the Bible seriously while also taking science, reason, and logic seriously.

The book is a series of fifteen lectures compiled by Dallas Willard.  These lectures were delivered as part of the Veritas Forum, a movement which seeks for truth and seeks to apply truth to a university setting.  Lectures cover such topics as truth in relation to post-modernism, an examination of the exclusive claims to truth of Christianity, human DNA as evidence for a creator, and a psychological study of why some people may be atheists.   

Pastor Haug commented regarding the book, “I found it to be very intellectually stimulating and satisfying.  If you have a high regard for the authority of Scripture and a high regard for reason, logic, and science, if that is you, this book is for you.” 

This review, as well as eleven others, have been posted on our YouTube channel.  A link to the channel can be found here.

Dennis D. Nelson

Executive Director of Lutheran CORE

dennisdnelsonaz@yahoo.com

WHAT WILL IT BE NEXT?

There are two things we know for sure about the ELCA.  First, they will always give us plenty to write about.  And second, they will always leave us wondering what will it be next.  Such was the case during the past couple months.

On August 23 the Religious News Service released the story that Nadia Bolz-Weber, the ELCA’s most famous pastor, has been installed as pastor of public witness by the Rocky Mountain Synod.  This is the Nadia Bolz-Weber who was one of the keynote speakers at the 2018 ELCA youth gathering.  She led 31,000 young people in a chant rejecting traditional views of human sexuality as a lie.  (See CORE Voice July 2018).  This is the Nadia Bolz-Weber who is known for her profanity and her bragging about the sex she is having outside of marriage.  I assume it was to accommodate Nadia Bolz-Weber that the ELCA Conference of Bishops recommended and the ELCA Church Council approved a wording in the recently revised document, “Definitions and Guidelines for Discipline,” which no longer describes abstinence from sexual intercourse until marriage as an expectation and requirement for pastors and other rostered leaders, but instead only as “the aspirational teaching of this church.”

In the past, when I have expressed concern about the pagan goddess worship at Ebenezer HerChurch in San Francisco, I was told that they do not represent the ELCA.  When I wrote to ELCA Presiding Bishop Elizabeth Eaton regarding the “We Are Naked and Unashamed” movement, which wants to eliminate the requirement that pastors be married (by any definition) in order to be sexually active, I was told by her that they are outside of the teachings of “this church” and she does not want to give them attention and credence by commenting on them.

The news story said that the entire Conference of Bishops had to sign off on at least the creation of that position, if not also choosing Nadia Bolz-Weber for that position.  In addition, she was called to that position by the Rocky Mountain Synod and installed in that position by the bishop of that synod, Jim Gonia.  All that tells me that there is no way that the ELCA can say that this is action that does not represent and reflect on the ELCA.

Well, if that is what happened in August, what happened in September?  The ELCA again made the news.  That must be one of their greatest goals – to make the news.  This time they made the news by installing Protestantism’s first transgender bishop, Meghan Rohrer of the Sierra Pacific Synod.  There is much to be said about that action.

Of course there is much that could be said about the ELCA’s even having a transgender pastor who could be elected bishop.  The ELCA fully embraces the LGBTQIA+ agenda, even though the ELCA has never officially taken action to approve the BTQIA+ portion of LGBTQIA+.  (Transgender is the “T” portion of LGBTQIA+.)  The actions taken by the 2009 churchwide assembly only approved the ordination of a certain group of L and G persons – those that are in (PALMS) publicly accountable, lifelong, monogamous same sex relationships.  Even the recently approved document, “Definitions and Guidelines for Discipline,” which I have referenced above, affirms that “this church’s understanding of human sexuality is stated in its authorized social teachings” – the most recent of which is the 2009 “Social Statement on Human Sexuality: Gift and Trust.”       

Not too long ago I received an email from an ELCA synodical staff person, who is now an ELCA synodical bishop.  She agreed that in 2009 the ELCA did not act to approve the ordination of BTQIA+ persons.  She also said that if the ordination of BTQIA+ persons had been part of the vote, it probably would not have been approved at that time.  But, she said, the Holy Spirit has revealed new things to the church.  What good timing on the part of the Holy Spirit!  To reveal new things to the church after and only after enough traditionally minded people have left that church so that these new things will not only be accepted, but welcomed and embraced.

But there is much more that can be said about the installation service for Bishop Rohrer.  I will start with the wording of the invocation given by ELCA Presiding Bishop Elizabeth Eaton.  The news story said that “congregants were invited to stand as clergy gathered around the orchid-festooned baptismal font, giving thanks as decanters poured water from the Sacramento and Garcia Rivers, Lake Tahoe and the San Francisco Bay as acolytes waved blue streamers overhead.”  And then Bishop Eaton said, “You, oh God: Parent, Child, and Holy Breath.  You are the water we crave. . . .  You, oh God: Rain, Estuary, and Sea.  You are life for us all, now and forever.  Amen.”

I assume all this is intended to be some kind of creative reference to baptism, but what is it actually?  Idolatry.  Notice the parallel sentence structure.  The first “You, oh God:” is followed by five words that identify God – “Parent, Child, and Holy Breath.”  Not Father, Son, and Holy Spirit, as per the ecumenical creeds and the Lutheran Confessions.  (Interestingly enough, at the ELCA service of ordination for a minister of word and sacrament – the new term for pastor – the candidate is asked, “Will you therefore preach and teach in accordance with the holy scriptures and these creeds and confessions?”  At the ELCA service of installation of a bishop, the bishop is asked, “Will you carry out this ministry in accordance with the holy scriptures and with the confessions of the Lutheran church?”  But why would we expect the ELCA to expect one of its own pastors and/or bishops to actually do what they said they would do?)

The first “You, oh God:” is followed by five words that identify that God – “Parent, Child, and Holy Breath.”  So we should be able to assume that the words that follow the second “You, oh God:” also identify God.  And what are those words?  “Rain, Estuary, and Sea.”  What is this?  Idolatry.  Invoking God as Rain, Estuary and Sea, and invoking Rain, Estuary, and Sea as God.  Worshipping the creation rather than the Creator.

And who is this said by?  No one less than the Presiding Bishop of the ELCA.  The ELCA could argue that Ebenezer HerChurch does not represent the ELCA, and the agenda and goals of “We Are Naked and Unashamed” are outside the teachings of “this church,” but I assume that what the Presiding Bishop says represents the ELCA and is within the teachings of “this church.”  Does Bishop Eaton actually believe that God is “Rain, Estuary, and Sea” and “Rain, Estuary, and Sea” are God, or is she so careless about saying what she is handed to say at the service for the installation of a synodical bishop? 

What if the prophets of Baal were right and Elijah was wrong and the gods are merely forces of nature?  Certainly rain is a gift, and water is essential for life.  I live in Arizona.  I give thanks for the monsoon rains which fell this past July and August.  The danger of fires is now listed as low or moderate, rather than extreme, and most of Arizona is no longer suffering from extreme or exceptional drought.  But if God were only the forces of nature, and the forces of nature were God, then what do I do about the fact that the forces that can make life possible can also destroy?  If God were only the forces of nature – Rain, Estuary, and Sea – then I would know nothing of a God who loves me as well as created me and who went to great lengths and paid a high price to save me.

Yes, it does matter what we believe.  It does matter how we witness.  It does matter what we say within the context of a worship service – especially one that is so publicly visible.

The final thing that I would want to comment on from the installation service for Bishop Rohrer is the way in which the service began with a “land acknowledgement” – a declaration that “the land where we live and worship in this place is stolen land.”  Participants in the ceremony, which was held in Grace Cathedral – in a historically wealthy neighborhood in San Francisco – were encouraged to “find concrete ways to make reparations to the original stewards of these places and their descendants.”

It is interesting.  For the ELCA the worst of sins are the ones that they are proud that they are not guilty of – white supremacy, racism, male dominance, and sexism.  They feel free to blast and criticize those awful white settlers who stole the land from indigenous persons, not realizing that they are doing the very same thing when they send in “woke” pastors who decimate congregations.  These congregations then close, their buildings are sold, and from the proceeds synods and ELCA churchwide finance their agenda. 

For example, I wrote in my June letter from the director about the online synod assembly for the ELCA synod in which I was rostered before I retired.   The proposed spending plan for the 2022-2023 fiscal year included income of $899,000, but expenses of over $1.2 million.  The assembly rejected the budget, not because it was not balanced, but instead because it did not provide funding for all of the favored ministries.  The attitude of the assembly was, We need to sell more buildings from closed congregations, and we need to use more of the dollars already obtained from already selling buildings from closed congregations.

The hypocrisy is amazing.  Encouraging the participants in the installation service of an ELCA synodical bishop to “find concrete ways to make reparations to the original stewards of these places and their descendants” while showing neither respect, consideration, appreciation, nor regard for the people who built and paid for the buildings which they are now selling in order to fund their agendas, values, and priorities.  

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IN SHARP CONTRAST

In sharp contrast was the LCMC gathering in early October, which I had the privilege of attending on behalf of Lutheran CORE.  In the second reading for October 10 – in Hebrews 4:14 – the author of this letter urges his readers, “Let us hold fast to our confession.”  The people at this gathering were not afraid to hold fast to their confession.  They were not afraid to call God Father, believe in the authority of the Bible, see the Lutheran Confessions as an accurate statement of Scriptural teachings and relevant for us today (even though they were written by white males), and view the mission of the Church as proclaiming Christ and helping people grow as disciples of Christ.

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VIDEO BOOK REVIEW – “WE WILL NOT BE SILENCED”

Lutheran CORE continues to provide monthly video reviews of books of interest and importance.  Many thanks to Bill Decker for giving us a review of Erwin Lutzer’s book, We Will Not Be Silenced: Responding Courageously to Our Culture’s Assault on Christianity.  This is a book for all who are concerned about how they can and will live out their Christian convictions against a growing tide of hostility in our contemporary culture.  Picking up on the words of Jesus to the church in Sardis in Revelation 3: 2 to “strengthen what remains,” this book is written with the ardent hope that the U. S. church will wake up and “strengthen what remains.” 

Mr. Decker is an ELCA rostered lay leader who has done editorial and grant writing work for the ELCA.  Erwin Lutzer is a student of Martin Luther and pastor emeritus of Moody Church in Chicago. 

This review, as well as ten others, have been posted on our YouTube channel.  A link to the channel can be found here.

Dennis D. Nelson

Executive Director of Lutheran CORE

dennisdnelsonaz@yahoo.com

HOPE AND LIFE GIVING

I live in the Sonoran Desert about forty miles northeast of downtown Phoenix.  The Sonoran has been called the greenest desert in the world, because we normally have two rainy seasons.  There is a winter rainy season, as in many other deserts, but we also have a summer rainy season, which we call the monsoon season, when we have major thunderstorms which rival anything I ever experienced while living in the upper Midwest.

However, July and August of 2020 were the driest on record, and this past June (2021) was the driest on record.  In between we had very little in terms of winter rain.  The desert was dry, most of the plants looked dead, and the saguaros were all shriveled up.

But God in His goodness provided abundant rain during the month of July.  The desert is green again.  Plants along the road have sprouted flowers.  The saguaros look happy.  And shrubs that had looked dead have now sprouted new leaves.  It is amazing what water can do in the desert.  Water is very hope and life giving.

This past summer I have experienced two events that were very hope and life giving – a week of Nexus in July, and the NALC convocation in August.

NEXUS – “ALL THINGS NEW”

Nexus is a week of Bible study, theological reflection, fellowship, and vocational discernment for high schoolers.  It is organized by and held at Grand View University in Des Moines.  Many thanks to our friends and supporters, whose generosity made it possible for Lutheran CORE to be the sponsor of Nexus this year.  Twenty-two high schoolers and seven college-aged mentors grew in their faith and were challenged to hear and respond to God’s call on their lives. 

The theme for Nexus this year was “All Things New.”  The week centered around the question, “Can God redeem a really hard year?”  As the promotional material said, “We’ll dig into scripture to see the good news, how all things are being made new in Jesus, and how we get to be part of it!”

Morning devotions centered around the book of Ruth.  Ruth was a person who experienced all things being made new.  Leaving her homeland of Moab with her mother-in-law Naomi, she traveled to Bethlehem because Naomi had heard that “the Lord had considered his people and given them food.” (1:6)  How dangerous it must have been for those two widows to make that journey.  On the morning when I led devotions the focus was on Ruth 2.  Verse 3 in that chapter says, “As it happened, she (Ruth) came (to glean) to the part of the field belonging to Boaz.”  Ruth’s whole life changed, and she became an ancestor of David, and therefore, through Mary, an ancestor of Jesus, because she came to glean to the part of the field belonging to Boaz.  I shared with the students parts of the story of my life where God made all things new.  I told of how God directed the circumstances of my life to accomplish His purposes and to make things work together for good.  We can trust the One who led Ruth to come and glean in the part of the field belonging to Boaz.  I asked the students, “What in your life has been the equivalent of coming to glean in the field belonging to Boaz?”

The Old Testament lesson each morning was taught by Dr. Mark Mattes, while the New Testament lesson was taught by Dr. Ken Jones, both of whom are on the faculty of Grand View University.  Dr. Mattes taught from the book of Ezekiel.  Two of the points that he made that really stood out for me are the following –

• Ezekiel was a prophet.  Prophets say things that cause conflict.  In the same way leaders today will run into conflict.  Leaders need to develop skills to handle conflict.  They need to ask God to help them develop the fruit of the spirit of self-control so that they can respond well rather than react badly.

• The dry bones in the valley in Ezekiel 37 were probably from soldiers that had lost in battle.  Just like for those soldiers, we can feel defeated by the circumstances of life.  Like the house of Israel we can feel that “our hope is lost and we are cut off completely.” (verse 11)  Like those dry bones we need the renewing power of the Holy Spirit.  We need to hear God’s word of hope.  When our lives and life situations seem and feel hopeless, we need to remember that God is with us.  God is for us.  God can make all things new.    

One of the mornings Dr. Jones talked about Mark 15: 37-38, which says, “Then Jesus gave a loud cry and breathed his last.  And the curtain of the temple was torn in two, from top to bottom.”  Dr. Jones shared how many people interpret those verses as saying that humans now have full access to God.  Another way to understand them is that they are saying that God will now refuse to be boxed in.  God is coming after us.  He will show up in ways that we do not expect.  Dr. Jones challenged us by asking us, “What are you going to see – that you did not expect to see – when God shows up?” 

NALC CONVOCATION – “GOD THE FATHER CREATES”

The NALC Theology Conference and Missions Convocation, held the week of August 3-6 in Corpus Christi, was centered around the theme “God the Father Creates.”  At a time when many church bodies are afraid and unwilling to use Biblical language of addressing God as Father because they feel that it smacks of male dominance and white supremacy, it was so refreshing – it was hope and life giving – to be with a group of Lutheran Christians who realize what a privilege it is to be able to call God Father.

Especially powerful for me was the presentation by Dr. Eric Riesen on the language in the Lord’s Prayer, “Our Father who art in heaven.”  Dr. Riesen is president of the North American Lutheran Seminary.  He quoted Albert Einstein, who said that the most important question is whether the universe is friendly or not.  Dr. Riesen said that it is amazing that the hidden God, who has been revealed in the cross, sent His Son so that we might receive adoption as His children.  He sends His Spirit into our hearts so that we can cry, “Abba! Father!” (Galatians 4: 6)  The God who transcends all human understanding is a God whom we can call Father.  Being able to call God Father is a primary gift of the Spirit.  When we are united with Christ, God is also our Father through adoption.  Thinking of it in those ways – in those Biblical ways – I do not see why anyone would be hesitant to and would not want to call God Father. 

There were many other highlights of the week for me, including the following –

• Just being able to be together in person again.  That is something that we all missed last year with the convocation’s being virtual in 2020.

• The concern and passion of the NALC to raise up a whole new generation of pastors.  Realizing how many NALC pastors will be retiring in the next ten years, I was encouraged to hear the goal of raising up three hundred new pastors, the challenge to every congregation to raise up a new pastor, the challenge to retired and soon-to-retire pastors to continue to serve a congregation, and the variety of ways that have been laid out to prepare future leaders for the church.

• The appreciation, affirmation, and support that I received from so many people who stopped by the Lutheran CORE table.  I have a huge sense of the importance of the work of Lutheran CORE, and I was encouraged by the large number of people who affirmed what we do.

• The presentation on the final morning by Melissa Ohden.  Melissa is a survivor of an attempted saline solution abortion.  Author of the book, You Carried Me, she powerfully told the story of how she learned to deal with the pain of knowing that her own family had tried to kill her, and then how she learned to forgive and seek to make contact with her biological family.  She also told convincingly of the negative impact that an abortion – or an attempted abortion – will have upon an extended family.  I have tremendous admiration for anyone who is able to tell their own life story in such an open, honest, and redemptive way.  I have great respect for anyone who is able to turn their pain into a passion and their passion into a ministry.

VIDEO BOOK REVIEW – “THE SPIRITUALITY OF THE CROSS”

Lutheran CORE continues to provide monthly video reviews of books of interest and importance.  Many thanks to Russell Lackey, pastor of Luther Memorial Church and campus pastor at Grand View University, for making this month’s video review.  His review is about the book, The Spirituality of the Cross, by Gene Veith.

In this book Veith deals with five major tenants of the Christian faith as understood by Lutherans – justification, the means of grace, the theology of the cross, vocation, and living in two kingdoms.  Veith explains them in a way that Russell Lackey describes as easy to understand and one that helps lay people talk about their faith with others.  Over the years Pastor Lackey has given copies of this book to council members, people in new member classes, and college students who grew up Lutheran but do not understand what it means to be a Lutheran.

This review, as well as nine others, have been posted on our YouTube channel.  Here is a link to that channel.

Lutheran CORE Voices – YouTube 

Many thanks to those who have made the reviews.  We continue to publish a new video book review during the first week of every month. 

When you look at a video review for the first time, please click on the Subscribe button.  As enough people do that, it will eventually help us to get a channel name that will include our organization’s name.  

Praying that you also are experiencing God’s hope and life-giving power, grace, and blessings,

Dennis D. Nelson

Executive Director of Lutheran CORE

dennisdnelsonaz@yahoo.com

THANKING GOD FOR SEEING US THROUGH

I experience great joy as pastors tell me of their congregations’ being able to resume in person worship services.  Many are again having delightful times of fellowship after worship.  Gatherings which last year were either cancelled or held online are this year able to be held in person.  One pastor reported that his position has been restored to full time.  Another pastor shared that worship attendance is back up close to what it had been pre-COVID.  And many pastors tell of how their congregations have been able to expand their outreach and ministry through technology, in a way in which they had never anticipated and which they want to continue.  We all thank God for seeing us through.

In many ways the past fifteen months have been very, very tough, but God has seen us through.  When I think of going through tough times, I think of the apostle Paul’s relationship with the church in Corinth.  Philippians and 2 Corinthians are probably his most personal epistles.  Philippians is a very joyful letter, as he is thanking them for their love and support.  2 Corinthians is a very painful letter, as he is dealing with the conflict and strife between him and them.  We all thank God for relationships and experiences that are like Paul’s relationship with and letter to the Philippians.  But we also have relationships and experiences that are like Paul’s relationship with and letters to the Corinthians.

The Second Readings for the Sundays of June and the first Sunday in July are taken from Paul’s second letter to the Corinthians.  As he was writing this letter he was experiencing great pain in his relationship with these people.  In the fourth chapter of this letter he gives us four things that can help us deal with the most painful of circumstances and the most troubling of times.

First, knowing that God has already taken care of the most critical; therefore we know that He can and will take care of everything else.

In verse 14 Paul wrote, “We know that the one who raised the Lord Jesus will raise us also with Jesus.”  Since the Father has already raised Jesus from the dead, we know that He will keep His promise and raise us from the dead.  And if He can and will raise us from the dead, then He also can and will take care of all the other things in life that trouble and overwhelm us. 

Second, knowing that there can be redemptive meaning and purpose in all that we do and have to endure.

In verse 15 Paul wrote, “Everything is for your sake, so that grace, as it extends to more and more people, may increase thanksgiving, to the glory of God.”  We find renewed courage and strength as we realize that what we are doing and enduring is for the sake of other people, can be channels through which God’s grace comes to others, can increase our attitude of thanksgiving, and can bring glory to God. 

Third, remembering that the pain is only temporary.

We have all heard it said, Tough times don’t last; tough people last.  The difference between the hero and the ordinary person is that the hero holds on ten minutes more.  In verses 16-17 Paul wrote, “We do not lose heart. . . . This slight momentary affliction is preparing us for an eternal weight of glory beyond all measure.”  Those words remind me of what Paul wrote in Romans 8: 18 – “The sufferings of this present time are not worth comparing with the glory about to be revealed to us.”  Both of my parents grew up during the Great Depression on family farms in central Minnesota.  I am embarrassed to admit how long it took me to realize that in spite of all that they had to endure, they survived.  My parents and my grandparents were survivors.  If they survived what they had to go through, then certainly I can survive what I have to go through.

Fourth, remembering that the power and glory of God are revealed through our struggles.

In verse 7 Paul wrote, “We have this treasure (the Gospel) in clay jars (that’s us), so that it may be made clear that this extraordinary power belongs to God and does not come from us.”  As I realize that I have been able to make it, I realize that the power came from God.  And then in verses 8-10 Paul wrote, “We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; always carrying in the body the death of Jesus, so that the life of Jesus may also be made visible in our bodies.”  What we have to go through – and are able to go through – demonstrate the power of God and the life that can be ours through faith in Jesus Christ.

After I retired in June 2014, my wife and I moved from southern California to the Phoenix area in July 2014.  One thing we have done to help us make it through the hot summers is to go someplace cooler for a few days each month during the summer.  Fortunately, in Arizona, there are many places that are cooler because they are at a higher elevation.  We have learned that up to 105 degrees is not too bad, but when the temperature rises to 115 or even 117 degrees, the sun hurts.  We had been able to go to cooler places through the summer of 2019, but obviously were not able to in 2020.  We are looking forward to being able to resume doing that in 2021.  Plus I am looking forward to seeing many of you at the various in person meetings where I will be representing Lutheran CORE.  I missed that during 2020.  Again, I thank God for seeing us through. 

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VIDEO BOOK REVIEWS 

Lutheran CORE continues to provide monthly video reviews of books of interest and importance.  Many thanks to ELCA Pastor Kevin Haug for making this month’s video review.  His review is about the book, The Reason for God: Belief in an Age of Skepticism by Timothy Keller.

Pastor Haug writes, “This book falls square into the field of apologetics and is helpful not only in dealing with agnostics and atheists, but with ‘progressive’ Christianity’s assault on the orthodox faith as well.  Keller provides concepts and arguments with reason and logic weaving together philosophy and theology to show that belief in the orthodox, Christian faith is…well, reasonable.  Well-written and easily digestible, Keller’s work gives solid argument to defend the faith from without and from within.”

This review, as well as seven others, have been posted on our YouTube channel.  A link to the channel can be found here.  Many thanks to those who have made the reviews. 

We continue to publish a new video book review during the first week of every month.  Many of the books that are being and will be reviewed are described in the List of Confessional Resources on the Seminarians page on our website.  That list can be found here.

When you look at a video review for the first time, please click on the Subscribe button.  As enough people do that, it will eventually help us to get a channel name that will include our organization’s name.  

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RESOURCES FOR YOUTH AND YOUNG ADULTS

Have you seen the newest addition to our website?  It is the Young Timothy page and is intended for high school youth and young adults.  A link to that page can be found here. 

One of the features of that page is an annotated list of book resources geared for youth and young adults.  A link to that list can be found here.  These books cover such topics as the reliability of the Bible, an explanation of the Christian faith as understood by Lutherans, the life of Martin Luther, and how to discern God’s call for your life.

The Young Timothy page also contains links to a video book review made by and articles for our newsletter, CORE Voice, that were written by members of our younger persons group. 

Please check out this new page and tell the high school youth and young adults whom you know about it.  And please let us know if they or you know of resources that should be added. 

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WHAT DOES LUTHERAN CORE DO?

We are continually encouraged as we hear from people who support, value, and appreciate our work.  We want to keep you informed of what we are doing to fulfill our mission of being a Voice for Biblical Truth and a Network for Confessing Lutherans.  Here is a link to the most recent version of this document. 

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REFLECTIONS FROM ONE SYNOD ASSEMBLY 

Last weekend I attended the online synod assembly for the ELCA synod in which I was rostered before I retired.  My two strongest impressions from the gathering are as follows.

First, the words that I heard most often were “diversity,” “inclusivity,” and “equity.”  That is what almost everybody talked about and what everybody seemed to make their top priorities.  After the assembly was over, I wished that I had kept track of the number of times that somebody mentioned Jesus.  I did not keep track of the number, but I am certain that Jesus was mentioned far less often than diversity, inclusivity, and equity.  I also definitely got the message that the diversity and inclusivity that they were talking about do not include people like me. 

In mid-May that synod held an online pre-assembly gathering.  Presiding Bishop Elizabeth Eaton was one of the presenters.  She told the group, “We talk about justice; we also need to talk about Jesus.  We need to name the Name.”  Please pray with me that what she said was meant, was heard, and will be heeded. 

Second, the discussion about the proposed budget was amazing.  It was mentioned that during the last nine years – from 2012 to 2021 – receipts from congregations to the synod have dropped from $1.4 million to $800,000.  Which amounts to more than a 40 percent decline in nine years.  And that does not include the drop during the years immediately following the 2009 ELCA Churchwide Assembly.

The proposed spending plan for the 2022-2023 fiscal year included income of $899,000 (the major addition to the receipts from congregations was over $70,000 from the assets obtained from the sale of a former church property), but expenses of over $1.2 million.  The assembly rejected the budget, not because it was not balanced, but instead because it did not provide funding for all of the favored ministries.  The attitude of the assembly was, We need to sell more buildings from closed congregations, and we need to use more of the dollars already obtained from already selling buildings from closed congregations.

It is astounding to me that people want to fund their agendas, values, and priorities from the sale of properties built and paid for by people whose view of the Bible, theology, moral values, and view of the mission of the church they reject.  They show neither appreciation for the past nor any concern to do their part to make the future viable.  Rather they just want to have the financial resources today to fund their agendas, values, and priorities.

It was also mentioned during the assembly that twenty-five percent of the synod’s 107 congregations (twenty-seven congregations) do not have a regular pastor, and several more are challenged because of their size and/or financial instability.

If all that is not enough to tell the ELCA that something is very wrong, what would be enough? 

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Dennis D. Nelson

Executive Director of Lutheran CORE

dennisdnelsonaz@yahoo.com

Lutheran CORE | PO Box 1741, Wausau, WI 54402-1741

“WHY ARE YOU FRIGHTENED?”

Are you a worrier?  Do you know someone who is a worrier?  Are you married to someone who is a worrier?  I know that for me most of the things I worry about never happen, and the bad things that do happen, usually are things that I never thought of to worry about.  But still, I keep worrying.  Whenever my wife says to me, “Now don’t panic but,” I always start to panic.

In the Gospel reading for the third Sunday of Easter from Luke 24 Jesus asked His disciples, after He appeared to them on Easter Sunday evening, “Why are you frightened, and why do doubts arise in your hearts?” (verse 38)  Those are good questions for us as well.

Many people are worried about and are afraid of the future.  For many the pandemic has made their fears only worse.  The disciples also were afraid of the future.  Things were looking pretty bleak, and they were having to face some pretty tough enemies.  It would have been very easy for them to wonder, What will the future hold?  Will we even have a future?  So Jesus said, “Look at my hands and my feet; see that it is I myself.  Touch me and see.” (verse 39)  Jesus wanted His disciples to know that He was alive.  It was all real.  Death has been defeated.  God has won.  The Gospel is true. 

Second, many people are worried about and are afraid because of the past.  Once again, Jesus speaks to our greatest needs.  He said to His disciples, “Repentance and forgiveness of sins is to be proclaimed in (My) name to all nations.” (verse 47)  As followers of Jesus we have a way for dealing with sin and guilt that will work in a way in which nothing else will work.  And it is God’s way.  Repentance and forgiveness of sins.  Are you worried about and afraid because of the past?  Believe in the Gospel.  Jesus has the answer.  Jesus is the answer.  His blood can blot out and cover over your past. 

Third, many people are worried and afraid because they feel powerless to deal with the present.  They feel overwhelmed with the here and now.  What did Jesus say to His disciples?  He told them, “Stay here in the city until you have been clothed with power from on high.” (verse 49)  That’s what we need – power from on high.  And that’s what the disciples received on the day of Pentecost.  Human power is so limited when we compare it with the circumstances in which we find ourselves.  But even the worst of situations has no real power when compared with God’s power.  And God’s power is available to you. 

So, to get back to Jesus’ question, “Why are you frightened, and why do doubts arise in your hearts?”  Is it because of the future?  God has the future under His control.  Is it because of your past?  Your sins can be thrown into the deepest sea and because of Jesus need never be retrieved again.  Is it because of the present?  There is power available to all who call upon His name.

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PROPOSED REVISION OF “DEFINITIONS AND GUIDELINES FOR DISCIPLINE” –

A CHANCE FOR HONESTY

OR ONE MORE EXAMPLE OF DUPLICITY?

After more than a year of consulting and writing, the ELCA Committee on Appeals has completed a draft for the revision of “Definitions and Guidelines for Discipline.”  As required by the ELCA constitution, this document was reviewed by the Conference of Bishops in early March, and now will be considered for possible approval by the ELCA Church Council when it meets in mid-April.  The document may be found (here).  The report from the Committee on Appeals concerning its work may be found (here).  This document describes the grounds for which discipline may be imposed.   

One of the first things to note about this document is how little of it actually has to do with human sexuality.  In section B., which is entitled “Conduct incompatible with the character of the ministerial office” (under the larger section “Guidelines for Discipline of Rostered Ministers”), only one out of fifteen sub-sections (B.5.) deals with “Sexuality and public ministry.”

The Committee on Appeals has published a summary of the responses which they received to various surveys as they conducted their work.  A link to that summary can be found (here).  People who participated in the surveys should be happy to note that the document does address such issues as confidentiality, relationship to family, addiction and substance abuse, fiscal responsibility, harassment of persons, inappropriate behavior on social media, plagiarism, copyright infringement, and even an inappropriate relationship with a prior congregation.  The list of organizations that a rostered person could be disciplined for joining has been expanded to include those that are white supremacist, racist, sexist, and homophobic.  There are also sections on Guidelines for Discipline of Congregations and Members of Congregations.  Those who responded to the surveys should be happy to see that harassing or attacking a rostered minister is also included within the reasons for discipline. 

The next thing to note is how basically conservative the section on “Sexuality and public ministry” (B.5.) actually is.  This relative conservatism stands in sharp contrast with the actual current practices, emphases, and priorities of the ELCA.  Footnote 9 refers the reader to “A Social Statement on Human Sexuality: Gift and Trust” and the social message, “Sexuality: Some Common Convictions.”   “Sexuality: Some Common Convictions” is a social message adopted by the ELCA Church Council in 1996.  “Human Sexuality: Gift and Trust” is a social statement approved by the 2009 Churchwide Assembly.  After acknowledging a lack of consensus within the ELCA on how to regard committed same-sex relationships, and after describing four different views, including two more traditional views, held by people within the ELCA, the 2009 social statement says that the ELCA, “on the basis of ‘the bound conscience,’ will include these different understandings and practices within its life.” (page 19)  The ELCA website says that the social statement, “Human Sexuality: Gift and Trust,” “now serves as the primary and comprehensive teaching and policy document of the ELCA.”  

Page two of “Definitions and Guidelines” is entitled “Grounding Context.”  The final sentence on that page states, “No language in this document may be construed to contradict or override a current authorized social teaching of this church.”  That sentence in and of itself is pretty amazing.  We have written much about how often the ELCA rejects any obligation to honor the commitments expressed in or to respect the boundaries defined by the 2009 human sexuality social statement.  But here in footnote 10 it says, “In 2009, this church expressly addressed the question of sexuality and public ministry in ‘A Social Statement on Human Sexuality: Gift and Trust.’”  Later in this same footnote it states, “Provision B.5. is substantially based on this teaching of this church.  This provision does not change the aspirational teaching of this church, set forth in its social statements, that all members of this church should abstain from sexual intercourse before married.”

But before we become too optimistic, we should realize several things.

First, according to the report from the Committee on Appeals referenced above, the Conference of Bishops held two separate votes on the document.  The Conference first voted 57-8 to support the draft document except for section B.5.  Then the Conference voted 33-32 to support section B.5.  It would not take much to have a different outcome to the vote.  In fact, just the election of one new bishop in one synod would do it.  And we all remember that the issue of blessing and ordaining persons in same sex relationships was pushed and pushed and voted on over and over again until those who wanted a change in ELCA policy and practice got what they wanted.

Second, the use of the phrase “aspirational teaching of this church” in footnote 10 under B.5. is interesting.  “This provision does not change the aspirational teaching of this church, set forth in its social statements, that all members of this church should abstain from sexual intercourse until married.”  What in the world is the status of an “aspirational teaching of this church”?  It is not required, mandated, or even expected.  It is just an “aspirational teaching of this church.”  Talk about a weak and limp statement.  Is this intentional so that the most famous ELCA pastor can continue to brag about her sex outside of marriage?

Third, it is interesting that the section on “Definitions” does not define “promiscuity.”  It defines all the other behaviors listed in the second paragraph of B. 5., which are examples of “conduct incompatible with the character of the ministerial office.”  It defines infidelity, adultery, and sexual abuse, but it does not define promiscuity.  As in the previous paragraph, one wonders if there is a reason.    

Fourth, my greatest concern is that the relative conservatism of this document will be just ignored in the actual practice of “this church.”  As stated above, the final sentence on the page entitled “Grounding Context” reads, “No language in this document may be construed to contradict or override a current authorized social teaching of this church.”  And there are three places where footnotes 9 and 10 for section B.5. refer to the 2009 social statement, “Human Sexuality: Gift and Trust.”  But do we have any reason to believe that the ELCA will now actually take any more seriously what that social statement actually says?

We have written often and much on this subject.  Examples of the ELCA’s ignoring if not actually violating the commitments and boundaries of that social statement include the ELCA’s claim to be celebrating the tenth anniversary of LGBTQIA+ persons’ being able to serve freely in the church, a transgender activist as keynote speaker at the 2018 ELCA youth gathering, another keynote speaker at that same gathering who led 31,000 young people in renouncing traditional views as a lie, providing a link on the ELCA website to resources from ReconcilingWorks but not also to resources advocating for traditional views, the choice of workshop leaders for the 2021 ELCA youth workers extravaganza, and the refusal of “Living Lutheran” to publish or post an article offering an alternative (traditional) view of the Netflix Queer Eye episode that featured a gay ELCA pastor and a gay ELCA bishop. 

The ink on the Conference of Bishops’ acting to approve and recommend this revised version of “Definitions and Guidelines” barely had time to dry before two ELCA synods acted to ignore and even violate the covenants, commitments, and boundaries of the 2009 human sexuality social statement.  I assume there have been more.  These are the ones I am aware of. 

The Rocky Mountain Synod in their email newsletter dated March 31 promoted March 31 as the “Trans Day of Visibility.” A March 26 email from the Southwest California Synod announced Elle Dowd as the presenter for their April 14 spring multi-conference assembly.  Elle Dowd is a graduate of an ELCA seminary and an ELCA candidate for ordained ministry.  On her website she describes herself as a “bi-furious pastor-in-training who preaches, writes, and teaches about God’s desire to liberate us from the things we use to oppress each other.”  Those oppressors include cis-heterosexism and queerphobia.  The next sentence reads, “She believes . . . that a queer/femme interpretation of scripture is at the center of grace.” 

How could two bishops – even if they were among the thirty-two who voted against approving section B.5. of “Definitions and Guidelines” – so blatantly violate what had so recently been approved by the Conference of Bishops?

But if you think that is bad, it gets worse.  The email from the Rocky Mountain Synod was sent out on March 31 – the Wednesday of Holy Week.  Even though it was Holy Week, top billing in the email went to the Trans Day of Visibility.  The second item was a letter from ELCA Presiding Bishop Elizabeth Eaton about gun violence.  Holy Week came in a sad and disappointing third – with the Easter letter from Bishop Eaton.

Even worse is the choice of presenters for the Southwest California Synod’s spring multi-conference assembly.  The promotional material for Elle Dowd’s book, Baptized in Tear Gas, describes her as “an Assata Shakur-reading, courthouse-occupying abolitionist with an arrest record, hungry for the revolution.”  Assata Shakur is a former member of the Black Liberation Army (BLA), who was convicted in the first-degree murder of a state trooper during a shootout on the New Jersey turnpike in 1973.  Assata is wanted by the FBI, there is a two-million-dollar reward for her apprehension, and she has fled to Cuba.  I have written to the interim bishop (this synod was my synod before I retired), saying, “It is outrageous that the Southwest California Synod would lift up and choose as a presenter someone who would be promoting those kinds of values.”  As I expected, I have not received a reply.        

Fifth, section B. 2. under “Conduct incompatible with the character of the ministerial office” reads, “Rostered ministers must be honest and forthright in their dealings with others.  Dishonesty, deception, duplicity, or the manipulation of others for personal benefit or gain is conduct incompatible with the character of the ministerial office.” 

With very few exceptions ELCA leaders consistently fail to respond to the communications I have sent about their not abiding by the commitments in the 2009 human sexuality social statement to honor also those with traditional views.  In addition, the ELCA does not remain within the boundaries of what was actually considered and approved in that social statement.  I cannot see that behavior as anything other than the ELCA’s not being honest and forthright in its dealings with people with traditional views.  The social statement and ministry policies that were approved by the 2009 churchwide assembly are far more traditional and conservative than what the ELCA is fully embracing today.  How are we to view the 2009 social statement and ministry policies as anything other than dishonesty, deception, duplicity, and the manipulation of those with traditional views for the eventual benefit and gain of those with highly revisionist views?  Did anyone really think that what was presented for action and approval in 2009 was “as far as it was going to go” rather than “presenting what we can get a Yes vote on at this time so that we can go further next time”?  If the ELCA expects its rostered ministers to be honest and forthright in their dealings with others, does not the ELCA also need to be honest and forthright in its dealings with those with traditional views?     

Sixth, the fifteen and final paragraph under “Conduct incompatible with the character of the ministerial office” (B.15.) is entitled “Adherence to covenantal relationships.”  It reads, “Rostered ministers who actively and affirmatively incite, initiate, or encourage a congregation to leave the ELCA are engaged in conduct incompatible with the character of the ministerial office.”  That sentence references footnote 18, which reads, “Consistent with the faith and practice of the Evangelical Lutheran Church in America . . . Each pastor with a congregational call shall, within the congregation . . . encourage adherence to covenantal relationships with this church as expressed in the Constitution, Bylaws, and Continuing Resolutions of the Evangelical Lutheran Church in America.” 

We have already discussed how the ELCA does not abide by and adhere to its covenantal relationships.  How could it imagine itself to have the integrity and moral authority to discipline rostered ministers whom it says are not abiding by and adhering to their covenantal relationships?  Also, since the process by which a congregation can vote to disaffiliate from the ELCA has been defined in the Model Constitution for Congregations of the ELCA (Section C6.05), how can the ELCA say that a rostered minister is not encouraging “adherence to covenantal relationships with this church” if that rostered minister is urging and leading a congregation in following the provisions provided and outlined in the Model Constitution for Congregations of “this church”? 

Writing all of this, I find solace and protection in the fifth definition on the “Definitions” page of the “Definitions and Guidelines” document.  There it says, “’Harass’ means to persistently annoy another or to create an unpleasant or hostile situation by uninvited and unwelcome verbal or physical conduct.  Mere criticism or disagreement is not harassment.”  As always, what I have written is criticism and disagreement, not harassment.    

Dennis D. Nelson

Executive Director of Lutheran CORE

dennisdnelsonaz@yahoo.com

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