Editor’s Note: Pastor Cathy Ammlung is a pastor in the North American Lutheran Church and serves as Secretary of the Board of Lutheran CORE. She has earned a master’s degree in Chemistry and two master’s degrees in Theology.

I normally don’t share stuff about my political or religious views, aside from occasionally posting one of my sermons. That’s because I don’t usually like reading other people’s stuff on those topics. I confess, I generally click “hide this post.” Keeps my relationships with many folks more cordial because I’m not tempted to get in a war of words that would probably not change anyone’s mind but undoubtedly would harden someone’s heart.

I don’t want to inflict my views on other people, and would rather talk one on one about such topics. But I’m breaking my own rules today. I promise to not get judgy. Still, if you want to unfriend me because I was at the March for Life, go ahead. I get it.

This was the first time I’ve ever been in any march. I hate crowds! But this was a remarkably peaceful, polite, joyous crowd. White, Black, Hispanic, Asian, Mideastern. Many religious groups. Bikers in badass leather. Guys in dreadlocks. A fellow dressed in a weird Uncle Sam outfit, riding a sort of skateboard with a big center wheel, waving a “Shred for Life” banner. Don’t ask!! Knights of Columbus with thunderous drummers, and a group of Evangelicals with bagpipes, trumpets, and fifes. An astonishing number of young people, and scads of young nuns, young priests, young monks. Folks in wheelchairs, on crutches, with canes, in casts. Me, I was part of the North American Lutheran Church contingent. It was an uplifting and thought provoking experience.

What really got to me, and I suppose why I decided to post something, were a few of the very personal posters and comments. A young man with a photo of himself as a very premature baby in a NICU, with the words, “This is what ‘late term’ looks like.” Someone who said, “The doctor urged an abortion when my mom was pregnant, saying I wouldn’t live 24 hours. She chose life.” Women who deeply regretted having an abortion, standing quietly in front of the Supreme Court – next to women quietly holding up “keep abortion legal” posters. Men mourning the death of children they would have loved, but whose partners aborted the child. One of those men openly weeping when some prayers for the sanctity of life that I’d written were read in his church, grateful that someone offered a word of compassion for him and his girlfriend.

And it struck me: if I’d been conceived in 1973 instead of 1953, I might have been a statistic instead of a participant. My birth parents were married when I was born. Can you imagine the gossip if a *married* couple back then, obviously expecting a child, gave up that child – and not to a sympathetic relative but to an agency? How much less awkward, inconvenient, even shameful, if they’d surreptitiously had an abortion and claimed a miscarriage. Seeing those profoundly personal signs, hearing multitudes of personal stories, thinking about my own existence, drove home a point.

This isn’t an agenda or slogan. It’s not a political stunt or legal diktat. This is about real human beings, yes maybe even including me, who would not have even existed except they were not aborted. It’s about real people in the midst of scary, difficult, even tragic circumstances, heroically or maybe even inadvertently being truly “pro-choice.” They chose an innocent child’s right to life above their right to assert their own legitimate desires, hopes, and fears. It’s about committing our lives, time, and efforts into supporting, encouraging, and aiding women and men to make that brave, hard choice even when the culture shouts and celebrates the opposite.

Enough. Here is the prayer that I wrote.

Gracious Father, through you all parenthood is blessed. You were pleased to incarnate your Son through the consent and the flesh of a woman, the Virgin Mary. You entrusted the care of the holy Child to his foster father, St. Joseph. Bless, protect, guide, and strengthen all parents – biological, adoptive, and foster. Especially when parenting is difficult, give them joy and satisfaction in their holy task. Grant them a double portion of your Spirit, so that their children may flourish in faith toward you, in honor toward their parents, and in love for all your children.

We pray for those who struggle to have children and cannot. We pray for those who have lost a child they deeply loved.

We pray for those who struggle to love their children even when that is desperately difficult. We pray for those who do not want the child they have conceived or borne. Have mercy on them all. They face such terrible demons of grief, shame, regret, fear, and anger. Often, we can only stand and weep with them, and pray for them. Help us to do those things, and to walk with them through their dark valleys. Help us to share our confidence that you will lead them safely through.

Have mercy on women who seek, or who have endured, an abortion – and upon the father of their unborn child. As you visited Joseph in a dream, touch their spirits with your presence. Help them understand your love for them, and their unborn child. Where forgiveness is needed, grant it freely and lavishly. Help them to turn to you. Give them the strength to choose life, not death, if they are pregnant. Give them the grace to repent, to forgive themselves and each other, and to be healed in body and soul, if they have already had an abortion.

There are so many “disposable people,” dear Lord! They range from the unborn, to the handicapped, to refugees and immigrants, to the frail elderly, to our personal and corporate foes, to people whose lives seem so “out of bounds” that we can’t really comprehend, much less respond to them helpfully or graciously. Loving, respecting, and caring for “disposable people” is so hard! We can feel overwhelmed, angry, frustrated, cheated, or hopeless. And we’re ashamed even to admit that sometimes even we wish they’d just go away. Forgive us, dear Lord. Give us grace to see them through Jesus’ eyes: as people he loves so much that he gave his life for them. Give us grace to see his presence in them. Give us grace to share even a cup of cold water with them, for Christ has claimed them as his sisters and brothers.

We pray for everyone who cares for the most vulnerable people in our midst. Their work is often hard and usually under-appreciated. Thank you for their goodness and dedication. Deepen their compassion, integrity, and wisdom. Protect and strengthen them when others want them to act against their faith, their principles, and their dedication to cherish life and promote genuine well-being.

Father, there are many who think that humanity is a matter of achievement. If someone isn’t smart enough, healthy enough, independent enough, or even wanted enough, they don’t “deserve” to be treated as fully human persons. Don’t let us fall into that horrible mindset. Give us the Spirit of wisdom and understanding, counsel and might, knowledge and fear of the Lord, and joy in your presence – not just for our own good, but so that we are equipped to combat those sinful and death-filled notions. Help us to share, in word and by example, what you have always revealed: that we are persons because you have made us in your divine image. No matter how distorted or disabled or debased that image has become through accident, malice or the cussedness of the universe, help us all to see, acknowledge, and pray for that image to be perfectly restored in Christ Jesus our Savior.

Editor’s Note: this article first appeared in the March 2019 edition of CORE Voice.

Lutheran CORE strives to be a voice and network for “confessing Lutherans.”  But just what is a confessing Lutheran?  People sometimes ask that question, and it deserves a good answer.

Historically, the terms “confessing” or “confessional” hearken back to the Lutheran confessions, or statements of doctrine, published in the Book of Concord in 1580.  These documents, which include writings by Martin Luther, his friend and colleague, Phillip Melanchthon, and their successors, have served as touchstones of Lutheran orthodoxy across place and time. 

Most if not every Lutheran pastor has vowed some kind of allegiance to this set of documents at ordination, and Lutheran laity will (hopefully) recognize one of its most beloved portions, Luther’s Small Catechism.  At the book’s very start stands perhaps its second most famous document, the Augsburg Confession.   This document was written by Melanchthon in 1530 to set forth the doctrine of the churches in Germany (the “evangelicals”) that had embraced Luther’s teachings.  For this reason it carries the label of confession: it publicly states, or confesses, what the evangelical Germans believed. 

This history brings us to a simple definition: confessing or confessional Lutherans are Lutherans who adhere to the teaching of the Book of Concord over against all doubts and doctrinal assaults.  They stand in line with those earliest confessors of the Lutheran church and say, “Our churches teach thus and so.”  Lutherans do disagree over the status of some of the writings in the Book of Concord (notably, the Formula of Concord), but all would agree that confessing or confessional describes a Lutheran’s fidelity to the contents of this book.

Digging a bit deeper, we may look at the term confess in light of Scripture.  There we find that the term most frequently connected with “confess” is the Greek term homologeō: “If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved” (Romans 10:9).  The term used here and in similar passages is a simple combination of two words, logeō (to say or speak) and homo (same).  To confess is to “say the same thing.”  

A beloved Lutheran theologian named Norman Nagel expressed this aspect of confession in his description of Lutheran worship from 1982:

Our Lord speaks and we listen.  His Word bestows what it says.  Faith that is born from

what is heard acknowledges the gifts received with eager thankfulness and praise . . . .

Saying back to him what he has said to us, we repeat what is most true and sure.

(Lutheran Worship [St. Louis: CPH, 1982] page 6).

The Book of Concord and the churches that cherish it seek to confess or say the same thing that the Lord has said through His prophets and apostles, trusting that word to be “what is most true and sure.”  We could therefore say that confessing Lutherans say the same thing as the Lutheran confessors before them because those confessors said the same thing as God says in His word. 

One famous use of the term confessing comes from May 1934, when German Protestants, under the leadership of such men as Karl Barth and Martin Niemöller, adopted the Barmen Declaration, resisting the racist, Nazi-inspired “German Christian” movement.  The Declaration condemned the attempt of National Socialism to change church doctrine and dictate church polity in support of Hitler’s “Aryan” ideology.  Indeed, whenever the church resists changes to the doctrines of its Lord, it becomes a confessing church, saying what God has said over against all falsehood.

With churches across America struggling to know and believe what God has spoken, and with attempts at changing church doctrine multiplying daily, Lutheran CORE exists to support Lutherans engaged in this act of confession.  As the Danish pastor and hymnwriter, Nicholas S. Grundtvig, teaches us to sing,  

             God’s Word is our great heritage and shall be ours forever;
		to spread its light from age to age shall be our chief endeavor.
		Through life it guides our way, in death it is our stay.
		Lord, grant while worlds endure, we keep its teachings pure
		throughout all generations. 

May God grant us the strength to will and to do this good and loving work.

Editor’s Note: this article first appeared in the March 2019 edition of CORE Voice.

Click here to read the article.

Editor’s Note: this article first appeared in the March 2019 edition of CORE Voice.

Click here to read the article.

March
14, 2019

Dear
Bishop Collins –

I
read with considerable confusion and concern your letter to the Rev. W. Stevens
Shipman informing him that action had been taken by the Upper Susquehanna Synod
Council to remove him from the Word and Sacrament roster of the Evangelical
Lutheran Church in America.

My
area of confusion was in your quotation from section 8.62.15.d of the ELCA’s
constitution which says that “ministers on the Word and Sacrament roster of the
Evangelical Lutheran Church in America must accept and adhere to this church’s
Confession of Faith, as well as abide by this church’s standards and policies
for ministers of Word and Sacrament.”

We
all know that there are pastors of the ELCA who do not adhere to the ELCA’s
Confession of Faith.  One needs to look
no further than Ebenezerher Church in San Francisco, which promotes goddess
worship; the various versions of the Lord’s Prayer which were options in the
service after 2009 which welcomed or welcomed back people to the ELCA Clergy
Roster; and any followers of Marcus Borg and his version of “Progressive
Christianity,” which denies the deity and physical, bodily resurrection of
Jesus.  There were pastors on the clergy
roster of the synod in which I served before I retired (Southwest California)
who did not believe in the basic tenants of the historic, orthodox Christian
faith as expressed in the ELCA’s Confession of Faith, but the bishop just
looked the other way.

One
needs to look no further than the signers of the “We Are Naked and Unashamed”
movement to find people who are objecting to – and one can safely assume are
not living up to – the ELCA’s standards and policies for ministers of Word and
Sacrament.  And yet not only are they
allowed to remain on the ELCA clergy roster, they are celebrated, endorsed, two
of them were chosen to be keynote speakers at last summer’s youth gathering,
and in many ways one of them, who openly advocates for “ethically sourced porn”
and sex outside of marriage, has been allowed to become the most prominent,
public spokesperson for the ELCA.

In
a letter to Bishop Eaton I expressed my concerns regarding last summer’s youth
gathering.  She wrote back, “Regarding
the ‘We Are Naked and Unashamed’ movement, it is not an official group or
policy of the ELCA.  I do not wish to
give more attention and credence to a movement that is outside this church’s
social teaching by speaking about it publicly.” 
Again, nothing is being done.  It
is not being addressed.  It is being
allowed to continue and even flourish even though it is in violation of “this
church’s standards and policies for ministers of Word and Sacrament.”

In
their “Pastoral Message”, which was released on March 6, 2019, the ELCA
Conference of Bishops said regarding “Visions and Expectations,” “We recognize
and acknowledge that its application has been uneven and inequitable.”  They ended by saying, “We aspire and pledge
in the future to apply the church’s standards for ministry with equity and
compassion.”  Is your removing Pastor
Shipman from the ELCA’s clergy roster while other people are being allowed to
remain on the roster another example of ELCA standards being applied unevenly
and inequitably?

My
area of concern has to do with the Synod Council’s motion, which you quoted at
the end of your letter, in which the Synod Council expressed its support for any
decision that you would make that would prohibit Pastor Shipman from even
attending a synod function and or event, “especially as a representative of
Lutheran CORE.” 

Is
the Synod Council saying that no representative of Lutheran CORE would be
welcome to attend one of your synod’s functions and or events?  Would I, as Executive Director of Lutheran
CORE and a retired pastor on the ELCA roster, or a pastor or member of a
congregation that is a part of the Upper Susquehanna Synod, also not be welcome
to attend a synod function and or event, such as to set up a display table at a
synod assembly?

Bishop
Eaton began the letter which I previously referred to with these words: “Grace
and peace to you and to our brothers and sisters in Christ who are part of the
Lutheran Coalition for Renewal.”  Pages 19-21
of the “Human Sexuality: Gift and Trust” social statement, which was approved
by the 2009 Churchwide Assembly, laid out four different positions on
same-gender relationships and behavior, which the document said are held to by
people “with conviction and integrity.”  The
social statement also said, “This church . . . encourages all people to live
out their faith . . . with profound respect for the conscience-bound belief of
the neighbor.”  That same paragraph ended
by saying, “Regarding our life together as we live with disagreement, the
people in this church will continue to accompany one another in study, prayer,
discernment, pastoral care, and mutual respect.”

The
March 6 “Pastoral Message” from the ELCA Conference of Bishops ends by saying,
“We aspire and pledge in the future . . . to listen and take seriously the concerns
of all our leaders – particularly those who historically have been
marginalized.”  Do the leaders of the
ELCA, including the leaders of the Upper Susquehanna Synod, wish to “listen and
take seriously the concerns of all our leaders” – not just those who are
described as “historically . . 
marginalized,” but also those who are currently the most marginalized –
those with a historic, traditional view?

Thank
you for your leadership in the Upper Susquehanna Synod and your attention to my
confusion and concern.  I will look
forward to receiving your response.

In
Christ,

Dennis
D. Nelson

Executive
Director of Lutheran CORE

Retired
ELCA Pastor

Editor’s Note. This article first appeared in our January 2019 newsletter; the author is Pastor Dennis D. Nelson.

As Lutheran CORE seeks to be a VOICE FOR BIBLICAL TRUTH and a NETWORK FOR CONFESSING LUTHERANS, we look back upon 2018 with thanksgiving and forward to 2019 with eager anticipation. We thank God for His many blessings, and we thank our friends for their faithful and generous prayer and financial support.

2018

• As a VOICE FOR BIBLICAL TRUTH during 2018 we challenged the ELCA to live within the boundaries of what was actually approved by the 2009 Churchwide Assembly and to live up to the commitments that were made at that gathering to give a place of honor and respect also to those who hold traditional views on human sexuality.

• We wrote to the presiding bishop of the ELCA as well as to all sixty-five synodical bishops to confront them with the fact that lifestyles that were never approved were promoted at the summer youth gathering and the traditional view was called a lie. (See article in the September #5 issue of CORE Voice.)

• We alerted faithful members of the ELCA to the amount of power and influence that have been given to the LGBTQIA+ community as we reported on the way in which that group was able to force the firing of a seminary president simply because she held traditional views twenty years ago. (See articles in the Lent #2 issue of CORE Voice and the June Letter from the Director.) We also alerted people to the kind of strange, even heretical, and radical leftwing agenda teachings that are being given to future pastors who are attending ELCA seminaries. (See articles in the August Letter from the Director and the November # 6 issue of CORE Voice.)

• As a NETWORK FOR CONFESSING LUTHERANS we worked with call committees of ELCA congregations to help them find an orthodox, Bible-believing, and outreach-oriented pastor to be their next pastor.

• We held our annual Latino ministries Encuentro (Encounter) at an ELCA church in northwest Chicago. This was a day of information, fellowship, encouragement, and renewal for pastors and congregations who are already involved in, as well as for those who are considering becoming involved in, Spanish language and bilingual (English-Spanish) ministry and outreach.

• We offered resources on our website such as daily devotions, prayers of the church, and hymn suggestions for each Sunday of the year.

2019

• We will be a VOICE FOR BIBLICAL TRUTH in 2019 as we continue to expose the ways in which the Women and Justice social statement, which will be voted on at the 2019 ELCA Churchwide Assembly, rejects the authority, reliability, and truthfulness of the Bible as it promotes its radical feminist agenda. (See article in this issue, as well as in the July # 4 issue of CORE Voice.)

• We will alert faithful members of the ELCA to the ways in which the leaders of that church body are refusing to stand up to movements within the church that are in direct violation of what the ELCA claims to believe. (See article in this issue of CORE Voice about the recent meeting of the ELCA Church Council.)

• As a NETWORK FOR CONFESSING LUTHERANS during 2019 we will hold an event for pastors on May 1 in northeast Virginia that will be a day of inspiration, encouragement, and renewal as we ask God to rekindle our first love for Christ, for the church as the body of Christ, and for mission and ministry as the work of Christ in the world. (See flier in this issue.)

• We will partner with NALC pastor Don Brandt to offer an at-cost coaching and consulting ministry called Congregations in Transition (CiT). In early April we will hold an event in the Phoenix area for (mostly retired) Lutheran pastors to train them to become coaches who will walk with congregations through the transition process between pastors. (See article in this issue of CORE Voice.)

• We will work to provide a network of encouragement and prayer support for students with traditional views at ELCA seminaries as well as for recent graduates with traditional views.

• As we begin a new year we will continue to ask God to direct, guide, bless, and use our efforts for His Kingdom as we thank our friends for their faithful and generous prayer and financial support.

Lutheran CORE has sent a letter to ELCA Presiding Bishop Elizabeth Eaton as well as Bishops McCoid and Macholz asking them for a public response to the recent abortion decisions made in New York. Click here to read it.

Editor’s Note: this article first appeared in the January 2019 edition of CORE Voice.

Click here to read the article.

The official report from the November 8-11 meeting of the ELCA Church Council, dated November 19, 2018 said that “the council engaged in discussions around a ‘well-governed, connected and sustainable church.’” I do not see how the Church Council could call the ELCA well-governed, connected, and/or sustainable.

The
Math Doesn’t Add Up

First, sustainable. The predecessor church bodies that merged in 1988 to
form the ELCA achieved their statistical peak in 1968 when they reported a
combined total of 5.9 million members. Fifty years later, in 2018, the ELCA
reports having only about 3.5 million members. That represents a 41% loss in
fifty years. How long can a decline like that be sustainable? The synod in
which I was rostered before I retired balances the budget by spending money
obtained by selling the buildings of closed congregations. These buildings were
built and paid for by faithful followers of Jesus whose view of the Bible,
orthodox theology, priority of evangelism, and views on such things as human
sexuality that synod rejects. How long can a synod continue to exist and how
can it be sustainable if it balances the budget by closing congregations?

Actions
Speak Louder

Second, connected. The 2009 ELCA Churchwide Assembly said that a wide
variety of views on human sexuality, including the traditional view, would be
treated with respect. And yet a keynote speaker at last summer’s youth
gathering (who could very well be the prime spokesperson for the ELCA) led
31,000 young people in rejecting the traditional view as a lie. My letters to
synodical bishops were totally ignored when I wrote to them about the free
reign and amount of power that are being given to the LGBTQIA+ community and
about how the ELCA’s doing so is a blatant betrayal and violation of trust
because of the way in which the LGBTQIA+ agenda goes way beyond what was
approved at the 2009 assembly. How could a church that advocates for justice
but then acts so unjustly, and that claims to be inclusive and yet consistently
excludes, diminishes, and dismisses a significant part of its constituency call
itself connected?

Restore
Sanity

Third, well-governed. In a recent letter to Presiding Bishop Elizabeth
Eaton I challenged her to exercise the authority of her office and hold the
organizers of the youth gathering accountable for their choice of speakers. I
also called upon her to restore sanity to the ELCA’s teachings on human
sexuality by working with the administration and faculty of the Lutheran School
of Theology in Chicago to renounce the “We Are Naked and Unashamed” movement.
That movement rejects marriage by any definition as normative for sexual
activity. It was well-represented among the keynote speakers at last summer’s
ELCA youth gathering. Bishop Eaton gave a very limp reply when she said that
she will be “speaking to the leadership team of the Youth Gathering.” She also
said that she did not want to “give more attention and credence to a movement
that is outside this church’s social teaching by speaking about it publicly.”
As Bishop Eaton refuses to speak publicly about movements within the ELCA that
are out of control, Nadia Bolz-Weber is gaining visibility and notoriety as she
is promoting her new book, Shameless: A Sexual Reformation, and as she
is calling upon women to send in their purity rings so that she can melt them
down and make a statue of a golden vagina. How could a church that refuses
to address actions and behaviors that are in direct violation of what it claims
to be its beliefs and standards call itself well-governed?

Too
Late for Damage Control

Either the leaders of the ELCA are in agreement with Nadia Bolz-Weber or
they are not. If they are in agreement, we have a problem because they are
joining with her in calling the traditional view of human sexuality a lie. If
they are not in agreement, they have a problem because they have allowed her to
become so prominent. They did nothing about her at a time when it would have
been easier to do something about her. How would they be able to stop her now? When
a church body has allowed a situation that is doing great damage to become so
large and out of control, how could it call itself well-governed? The
situation created by Nadia Bolz-Weber is doing great damage because of the
message she is communicating to young people and the turmoil she is creating in
some congregations. 

Repent
and Re-Examine

That same report said that the ELCA Church
Council formed a working group which would develop a document which would
contain “a confession of this church’s bondage to the sins of slavery, racism,
discrimination, white supremacy and quietism, and a commitment to begin the
work of repentance, which this church confesses to be ‘the chief topic of
Christian teaching.’” The ELCA has far more that it needs to confess
besides racism, discrimination, white supremacy, and quietism. It also needs to
repent of its own acts of betrayal of trust, violation of agreements,
and marginalization and even bullying and intimidation of pastors and
congregations who hold to traditional views. It also needs to seriously
re-examine its own theology. How could it call itself confessionally
Lutheran when it says that our need to confess rather than God’s work of
salvation through Jesus Christ is “the chief topic of Christian teaching”?

The annual March for Life is Friday, January 18. We encourage all
Lutherans to meet and march together. More ELCA pro-life people could increase
pressure on that denomination to live up to its social statement on the topic
(imperfect, but better than most realize).

NALC
LIFE Conference

All Lutherans are very welcome at the NALC LIFE Conference the day before
the March, Thursday, January 17, starting at noon with lunch at Trinity
Lutheran Church, 276 Cleveland St., Warrenton VA. And you can’t beat the
registration cost: Free! It would be nice to call them and let them know
you will be there so they can prepare for lunch. The event concludes by 5:00.
It is a great place to connect and have your questions answered before heading
into the city the next day.

Where
to Begin?

The best way to begin the day of the March is by attending the National
Memorial for the Preborn and Their Mothers and Fathers. Christian believers and
clergy from numerous denominations, including Fr. Frank Pavone of Priests for
Life, will gather for this event at historic Constitution Hall in Washington,
DC, 1776 D St., NW (18th and D St) on the morning of Friday, January 18, 2019.
The interdenominational service will take place from 8:30 a.m.-10:30 a.m. Fr.
Pavone will deliver the sermon. Admission is free, no tickets are
required, and large groups are welcome. Fr. Mitch Pacwa and Sandra Merritt will
be our special guest speakers and we will welcome Joyce Im Bartholomew as our
musical guest. See NationalPrayerService.com.
Clergy are invited to vest and sit on the stage (arrive by 8 if you want to
participate).

Text Me

The city will be crowded. You are welcome to text me at 570-916-7780. But be patient; I often can’t hear calls or don’t respond to text messages immediately. Lutherans tend to gather at 12th St. and Constitution Ave to set up their banners and prepare to march the 1.3 miles to the Supreme Court building.