“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.

* * * * * * *

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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“I DID NOT HEAR ANYONE NEAR ME PRAYING THAT VERSION OF THE PRAYER”

I remember after the 2009 ELCA Churchwide Assembly, which provided for the possibility of the ordination of persons who are in (PALMS) publicly accountable, lifelong, monogamous same sex relationships.  There were several people who had already been ordained as Lutheran pastors, but outside of approved ELCA procedures.  The question was raised, How do these people now come onto the ELCA roster?

It was felt that they should not be ordained, since they had already been ordained – though not through established and approved ELCA procedures.  Instead there was a service of welcome.  Several ELCA bishops participated in that service, including the bishop of the synod in which I was rostered at the time.

As part of the service – at the time when we would normally pray the Lord’s Prayer – there were seven different prayers offered (you could take your pick!), including a prayer to the goddess Sophia.  This prayer was provided by Ebenezer HerChurch, a radically feminist ELCA congregation in San Francisco.

I had read that the ELCA Conference of Bishops had had a discussion of the service as part of their next meeting.  At a subsequent gathering at which my bishop was present, I asked him about the discussion.  I asked him how did the bishops feel and what did the bishops have to say about the service – including the prayer to the goddess Sophia.  His response was the same minimize-the-whole-thing kind of response that I have received countless times from ELCA bishops ever since.  He said, “I did not hear anyone near me praying that version of the prayer.” 

I would like to thank the friend of Lutheran CORE who has written a side-by-side, phrase-by-phrase comparison of every phrase in the Lord’s Prayer as used by Ebenezer HerChurch with the version of the Lord’s Prayer as translated by the English Language Liturgical Consultation.  Here is a link to that comparison.

Here is a link to the website of Ebenezer HerChurch, a congregation in the Bay Area that is in good standing with the Sierra Pacific Synod of the ELCA.

Reading that comparison, learning more about that congregation, and seeing what the ELCA will allow, how could you possibly say something like the following?  “It is OK because it does not affect me.”  “It is OK because I did not hear anyone near me praying that version of the prayer.”

* * * * * * *

A NEW LOW  

In the July 2018 issue of our newsletter, CORE Voice, we told you about the agenda that the ELCA was relentlessly pushing at the triennial youth gathering.  One of the keynote speakers was a transgender activist and her pre-adolescent transgender child.  Another one was a highly celebrated ELCA pastor, who led 31,000 young people in a chant rejecting traditional views of human sexuality as a lie. 

What kind of workshops on human sexuality do you think were provided for the adults who work with our young people at the annual ELCA Youth Ministry Network Extravaganza, which was held online and at host sites earlier this month?   

I need to warn you, some of this material is very explicit and deeply offensive. 

Here are videos that were used to promote three workshops on sexuality that were offered at the ELCA Extravaganza.

Sexuality and Faith Conversations

Affirming Logistics: Showing God’s Care for LGBTQ Youth in the Practical Details of Ministry

Internal Welcome and External Witness: LGBTQ Youth Ministry and Public Advocacy

If you want or need further evidence of the kind of perspective that the ELCA is pushing and promoting to those who work with youth, here are links to two sections of the website of the presenter at the first workshop.

Section 1

Section 2

What can we say?  All three presenters are LGBTQ+ affirming.  All three presenters leave the LGBTQ+ affirming position as the only option for faithful advocacy, caring about and for LGBTQ+ youth, and providing “safe space” for them.  There is no support at all for a traditional position and/or for youth workers who hold and want to teach a traditional position.  There is not even a mention of an alternative that would affirm the value of LGBTQ+ persons while also helping and equipping them to live faithfully. There is no concern at all to provide support and a “safe space” for youth workers and youth who hold to traditional views.

The ELCA has reached a new low.  Once again, how can the ELCA claim to be inclusive?  How can the ELCA claim to want diversity?  How can the ELCA claim to have any moral integrity when it so blatantly violates the commitments that were made at the 2009 Churchwide Assembly to also honor and give a place to traditional views and those who hold them? 

Dennis D. Nelson

Executive Director of Lutheran CORE

dennisdnelsonaz@yahoo.com

There are three things I would like to talk about in this letter.  The first one is something I would highly recommend.  The other two are matters of great concern.

VIDEO BOOK REVIEWS AND ONLINE SEMINAR

I hope you have checked out the video book reviews, which have been posted on our You Tube channel.  Here is a link to the four that have already been posted.

Our intent is to post a new video review during the first week of every month.  Many thanks to the people – so far all Lutheran pastors – who are making the reviews.

The most recent one is a review of the book, Recovering the Way: How Ancient Discoveries Help Us Follow Jesus Today, by the author, LCMC pastor Bob Rognlien.  In addition to his other work, Bob leads Footsteps of Jesus and Footsteps of Paul pilgrimages.  In the fall of 2016 I had the privilege to join him on a two-week journey to Turkey and Greece to follow in the footsteps of the apostle.  With his extensive knowledge of the Bible, history, and archaeology, he makes the Scriptures come alive. 

I have had the privilege of traveling to Israel five times.  The first time was in 1980 when I was thirty-two years old and I went with a friend.  Two young males are able to experience a country in a way that no one else can.  We did extensive hitchhiking in the West Bank (something I would neither do nor recommend today).  Israel was in the process of giving the Sinai peninsula back to Egypt thirteen years after the Six Day War.  The overland route between Tel Aviv and Cairo was opened on June 1.  We took it on June 2.  Along the way we traveled through the Gaza Strip (again something I would neither do nor recommend today).  After re-visiting the land in 1982, in 1990 and 1993 I studied at the Institute of Holy Land Studies in Jerusalem (now called Jerusalem University College).  In 1995 I took a group with a professional tour company. 

How much I wish I could go one more time.  If I were able to go one more time, I would sign up for one of Bob Rognlien’s Footsteps of Jesus pilgrimages.  But at the age of seventy-three I would no longer be able to keep up.  I would no longer be able to hike the trails and climb the steps at the various sites. 

The next best thing – in addition to reading Recovering the Way – would be to attend one of the weekend, in person seminars that Bob has been offering.  But even that is not currently available because of COVID. 

So Bob has converted his weekend seminar into an online format.  I participated last fall and found it to be outstanding.  Bob has scheduled another online Footsteps of Jesus Weekend Experience for Friday-Sunday, March 5-7.  I highly recommend it.  Bob writes –

“Come and join us on a virtual pilgrimage as we follow the life of Jesus and gain insights into what it means to follow him by exploring the history, archaeology, and culture of the places where he carried out his mission! We will gather online via Zoom and Bob will be using hundreds of photos, illustrations, and maps to illuminate the life of Jesus and what he means for our lives today. There will be lots of opportunities for Q&A and personal reflection as well. Register as soon as possible to take advantage of the Early Bird Discounts: https://fojwkndexp03-05-21.eventbrite.com.”

* * * * * * *

“I DID NOT HEAR ANYONE NEAR ME PRAYING THAT VERSION OF THE PRAYER”

I remember after the 2009 ELCA Churchwide Assembly, which provided for the possibility of the ordination of persons who are in (PALMS) publicly accountable, lifelong, monogamous same sex relationships.  There were several people who had already been ordained as Lutheran pastors, but outside of approved ELCA procedures.  The question was raised, How do these people now come onto the ELCA roster?

It was felt that they should not be ordained, since they had already been ordained – though not through established and approved ELCA procedures.  Instead there was a service of welcome.  Several ELCA bishops participated in that service, including the bishop of the synod in which I was rostered at the time.

As part of the service – at the time when we would normally pray the Lord’s Prayer – there were seven different prayers offered (you could take your pick!), including a prayer to the goddess Sophia.  This prayer was provided by Ebenezer HerChurch, a radically feminist ELCA congregation in San Francisco.

I had read that the ELCA Conference of Bishops had had a discussion of the service as part of their next meeting.  At a subsequent gathering at which my bishop was present, I asked him about the discussion.  I asked him how did the bishops feel and what did the bishops have to say about the service – including the prayer to the goddess Sophia.  His response was the same minimize-the-whole-thing kind of response that I have received countless times from ELCA bishops ever since.  He said, “I did not hear anyone near me praying that version of the prayer.” 

I would like to thank the friend of Lutheran CORE who has written a side-by-side, phrase-by-phrase comparison of every phrase in the Lord’s Prayer as used by Ebenezer HerChurch with the version of the Lord’s Prayer as translated by the English Language Liturgical Consultation.  Here is a link to that comparison.

Here is a link to the website of Ebenezer HerChurch, a congregation in the Bay Area that is in good standing with the Sierra Pacific Synod of the ELCA.

Reading that comparison, learning more about that congregation, and seeing what the ELCA will allow, how could you possibly say something like the following?  “It is OK because it does not affect me.”  “It is OK because I did not hear anyone near me praying that version of the prayer.”

* * * * * * *

A NEW LOW  

In the July 2018 issue of our newsletter, CORE Voice, we told you about the agenda that the ELCA was relentlessly pushing at the triennial youth gathering.  One of the keynote speakers was a transgender activist and her pre-adolescent transgender child.  Another one was a highly celebrated ELCA pastor, who led 31,000 young people in a chant rejecting traditional views of human sexuality as a lie. 

What kind of workshops on human sexuality do you think were provided for the adults who work with our young people at the annual ELCA Youth Ministry Network Extravaganza, which was held online and at host sites earlier this month?   

I need to warn you, some of this material is very explicit and deeply offensive. 

Here are videos that were used to promote three workshops on sexuality that were offered at the ELCA Extravaganza.

Sexuality and Faith Conversations

Affirming Logistics: Showing God’s Care for LGBTQ Youth in the Practical Details of Ministry

Internal Welcome and External Witness: LGBTQ Youth Ministry and Public Advocacy

If you want or need further evidence of the kind of perspective that the ELCA is pushing and promoting to those who work with youth, here are links to two sections of the website of the presenter at the first workshop.

Section 1

Section 2

What can we say?  All three presenters are LGBTQ+ affirming.  All three presenters leave the LGBTQ+ affirming position as the only option for faithful advocacy, caring about and for LGBTQ+ youth, and providing “safe space” for them.  There is no support at all for a traditional position and/or for youth workers who hold and want to teach a traditional position.  There is not even a mention of an alternative that would affirm the value of LGBTQ+ persons while also helping and equipping them to live faithfully. There is no concern at all to provide support and a “safe space” for youth workers and youth who hold to traditional views.

The ELCA has reached a new low.  Once again, how can the ELCA claim to be inclusive?  How can the ELCA claim to want diversity?  How can the ELCA claim to have any moral integrity when it so blatantly violates the commitments that were made at the 2009 Churchwide Assembly to also honor and give a place to traditional views and those who hold them? 

Dennis D. Nelson

Executive Director of Lutheran CORE

dennisdnelsonaz@yahoo.com

UNWANTED JOURNEYS

I can imagine Mary, about to give birth, between contractions, forcing back the tears and saying, “It was not supposed to be this way!  I was not supposed to have to give birth in a barn.”

We sing, “Silent night, holy night, all is calm, all is bright . . . Sleep in heavenly peace.”

And yet it was not a silent night, it was not all calm and bright, and it was not all heavenly peace.  Rather it was disappointing and depressing and hard.  We all know that life can be disappointing and depressing and hard.  This past year – for everyone – life has been disappointing and depressing and hard.

Our Savior’s birth came through and during a situation that must have been disappointing and depressing and hard.  He was born not in a hospital, not in an inn, and not even in the guest room of Joseph’s family’s house.  Rather He was born in a cave where animals were kept.  A feeding trough was His first bed. 

But in the middle of all the disappointments and hardships that Mary and Joseph had to endure, in the middle of all the ways in which it was not happening as Mary and Joseph had hoped, God was at work to redeem the world.  What do we see here?  God is able to use every circumstance of life – even the oppressive decree of a pagan emperor – to serve His saving purposes.

The trip to Bethlehem was not a journey that Mary had wanted to take.  The circumstances of Jesus’ birth were not the way she had imagined it and had wanted it to be.  But this was not the last unwanted journey that Mary was going to have to take.  Shortly after Jesus’ birth, Herod tried to kill the child.  So she and Joseph had to take baby Jesus and go on another unwanted journey.  They had to flee to Egypt and live there as refugees.  Thirty-three years later she had to take another unwanted journey down the Via Dolorsa as she followed her Son to Calvary. 

We all have to take unwanted journeys.  The entirety of this past year for all of us has been an unwanted journey.  One person told me that he plans to stay up until midnight on New Year’s Eve not to welcome the new year, but to make sure that the old year comes to an end. 

For many the journey has been made even worse because of sickness and even death within the family.  Many have suffered unemployment and/or other financial crises.  Some are struggling with major mental health issues.  Yes, life has its moments of major disappointment, overwhelming sorrow, and intense pain.  We wonder whether, how, and when it will end.

We today are able to see what Mary was not yet able to see as her contractions kept getting closer and closer together.  She could not hear the angels.  She could not yet see the shepherds, who would come running to the cave.  She did not yet know that Magi would arrive with gifts to honor the new-born King. 

And so, during this Advent and Christmas season, I urge you to believe that – just as He did for Mary – so God can take all of your adversities, disappointments, heartaches, and pain – all of your unwanted journeys, including the unwanted journey of 2020 – and use them for His purposes. 

Romans 8: 28 is just as true as ever during this year of COVID.  All things still do work together for good for those who love God, who are called according to His purposes.  As Mary and Joseph were on their unwanted journey, as Mary must have been thinking, “It was not supposed to be this way!” they were about to learn that God’s greatest work often comes out of and during the journeys we do not want to take.  God has a way of bringing hope out of despair, good out of bad, and great joy out of disappointment, suffering, sorrow, and pain.  That is what Mary and Joseph came to see again and again.  And that is what we can come to see as well.

And so – during this Advent and Christmas season – I urge you to look back over your life, especially back over this year of COVID.  Can you see how God has been with you, watching over you, and blessing you even when you have been on one of those journeys you did not want to take? 

Trusting God to be with us even on all of our unwanted and unexpected journeys,

Dennis D. Nelson

Executive Director of Lutheran CORE

dennisdnelsonaz@yahoo.com 

Dear Friends:

 

Have you ever noticed that among the first words of the angels to Mary, Joseph, and the shepherds were the words “Do not be afraid”?

 

In Luke 1 the angel said to Mary, “Do not be afraid, for you have found favor with God.”

In Matthew 1 the angel said to Joseph, “Do not be afraid to take Mary as your wife.”

In Luke 2 the angel said to the shepherds, “Do not be afraid; I bring you good news of great joy for all people.”

We today have many reasons to be afraid.  In fact, many people are deathly afraid.  Between the pandemic, the economy, political unrest, and racial tension we have many reasons for fear.  Mary, Joseph, and the shepherds also were living at a time when there were many reasons for fear.  But in the midst of those times, God said to them, and God is saying to us, “Do not be afraid.”

“Do not be afraid, for you have found favor with God.”  Romans 8: 31 says, “If God is for us (which He is), who is against us?”

“Do not be afraid to take Mary as your wife.”  God is saying the same thing to us.  “Do not be afraid to continue on with your life.”  It will not be the same.  It will not go back to exactly what it was.  It may never develop into a new normal.  But it will develop into a new reality, and God will be with us in that new reality.

“Do not be afraid; I am bringing you good news.”  Into the midst of such a bad news world, we as the Church need to bring good news – good news of great joy for all people.  A Savior, who is Christ the Lord, has been born.

Thank you for standing with us as we work to be a VOICE for Biblical Truth and a NETWORK for Confessing Lutherans.  We are glad that we can count on you as we work to help people to not be afraid even in the midst of all the forces that challenge the historic Christian faith and seek to undermine traditional, Biblical moral values.

Recently I was talking with an ELCA seminarian who was saying how much he wished that there was a list of Biblically and confessionally faithful books and other resources.  I was very pleased to be able to tell him about the List of Confessional Resources, which can be found on the Seminarians page on our website, www.lutherancore.org.  You can find the Seminarians page by clicking on the hamburger symbol in the upper righthand corner of our website.  Seeing that list of books, commentaries, videos, ministries, and movements that have been recommended by friends of Lutheran CORE, he said, “That is exactly what I have been looking for.”

That resource is now being taken to the next level.  We have begun the process of providing video reviews of some of the books on YouTube.  Here is a link to our YouTube page:

https://www.youtube.com/channel/UCtoknmLRxWxGeLkpBeRjRVA

Here is a link to the first video: https://www.youtube.com/watch?v=EeX_hZTTBnM

A link can also be found on the homepage of our website, www.lutherancore.org.  Our plan is to publish a new video review during the first week of every month.

Another new ministry that we are working on is a new medium of communication by and for younger people.  The idea here is to develop a platform which will give younger people an opportunity to express their faith and which will present the historic Christian faith in a way that is clear, relevant, and compelling for younger people.  We of Lutheran CORE want to make sure that we do our part to pass on the faith to younger generations.  Please pray for the team of younger people – including younger pastors, seminarians, and lay young adults – who have responded and/or will respond to the invitation to work on this project.  It will be fun to see how this idea unfolds and how God blesses.

Both of these new ventures are in addition to our already existing ministries of confronting the forces that are undermining the historic Christian faith, offering guidance and assistance to congregations that are or soon will be between pastors, working with congregations that are reviewing their church body affiliation, providing a system of support for orthodox ELCA pastors and seminarians, hosting our annual Spanish language and bi-lingual ministries festival, challenging the ELCA to honor its commitment to also provide a place for traditional views and those who hold them, and supporting the work of Grand View University to help raise up future leaders for the church.

Thank you for all your words of encouragement and your faithful prayer and financial support.  Please click here for a form that you can use to let us know how we can be praying for you.  Your timely gift to Lutheran CORE will help enable us to continue to be a VOICE for Biblical Truth and a NETWORK for Confessing Lutherans.

Thanking God for His presence, protection, and promises, which enable us to not be afraid,

 

Dennis D. Nelson

Executive Director of Lutheran CORE

 

Visit our website www.lutherancore.org

Follow us on Twitter https://twitter.com/LutheranCORE

Join us on MeWe: https://mewe.com/p/lutherancore

Like us on Facebook www.facebook.com/LutheranCORE

 

Lutheran CORE

P.O. Box 1741

Wausau, WI 54402-1741

LCMC GATHERING – A MATTHEW 17 MOMENT

The LCMC (Lutheran Congregations in Mission for Christ) gathering was held on October 5.  It was inspiring as always.  Because of COVID, they had to limit the number of voting delegates, and there were no vendors, so I did not have my typical opportunity to reconnect with people and make new friends.  But I found watching the event online to be very uplifting and renewing.

I want to thank Mark Vander Tuig for his ten years of ministry and leadership as Service Coordinator.  He brought energy, passion, and commitment to the position.  I also want to assure Mike Bradley, a fellow Arizonan and new Service Coordinator, of my prayers. 

What I would like to do is to share with you the main points that Gemechis Buba made in his keynote address.  Dr. Buba is Assistant to the Bishop for Missions for the NALC (North American Lutheran Church).  His presentation was awesome, as always. 

He focused on the account of the transfiguration in Matthew 17.  He spoke of this chapter as a transition chapter.  From this chapter on, everything is changing in the life of Jesus.  In the same way, with COVID, everything is changing in the life of the church.  We are in a Matthew 17 moment.

In the previous chapter – in Matthew 16: 18 – Jesus says, “I will build my church, and the gates of hell will not prevail against it.”  Here Jesus mentions the church for the very first time, but in the account of the transfiguration we see the ten deadly mistakes of the church.  These mistakes include the following.

Wanting to maintain the status quo.  In verse 4 – after Jesus was transfigured and Moses and Elijah appeared – Peter said, “Lord, it is good for us to be here.”  How often does God have something better in mind for us, but we want to keep things the same?  We say, “Lord, it is good for us to be here.”

An excessive emphasis on buildings.  Again in verse 4, Peter said, “If you wish, I will make three dwellings here.”  It is interesting that Jesus did not respond to Peter’s offer.  With the pandemic, many churches are closed, but much ministry is going on and there is a multitude of gatherings in homes.  The glory and power of God are not contained within four walls. 

Speaking rather than listening.  Verse 5 says, “While he (Peter) was still speaking.”  Peter was still speaking when he should have been listening.  Peter was still speaking when the moment of transfiguration was happening.  Even during COVID, God is doing some incredible things, but sometimes we are speaking when we should be paying attention. 

Detaching ourselves from the overwhelming experience of the presence of God.  In verses 6 and 7 the disciples “fell to the ground and were overcome by fear, but Jesus came and touched them.”  When and how do we detach ourselves from the overwhelming touch of God?

Not focusing on Jesus.  Verse 8 says, “When they looked up, they saw no one except Jesus himself alone.”  Are we distracted, or are we Christ-centered and Christ-focused?

Focusing on the mountain top experience while neglecting the needs of people in the valley.  Verse 9 says, “As they were coming down the mountain.”  Peter had said, “It is good for us to be here.”  But Jesus said, “No, we need to go down into the valley.”  Too often we make the Sunday morning gathering, rather than our mission in the world, the most important thing.

Replacing the theology of the cross with the theology of glory.  In verse 9 Jesus ordered them, “Tell no one about the vision until after the Son of Man has been raised from the dead.”  Jesus now transitions from their most remarkable mountain top experience (glory) to talking about his suffering and death (the cross).  But how often would we rather remain with the glory?

Not walking and living in the hope of victory.  The church is the only institution that knows how the story ends.  Which is why our message is so important and so relevant.  Jesus had said, “Do not tell anyone until the Son of Man has been raised from the dead.”  We must speak the whole Gospel message because Jesus has been raised from the dead.

Not knowing, and not being able to respond to, the needs of the world.  In verses 14-15 a man came to Jesus, pleading, “Lord, have mercy on my son.”  The disciples had not been able to help him.  They had not been able to cast out the demon because of their lack of faith.  There is much suffering – much demonization in the world.  But often we are not able to help because of our lack of faith and our lack of knowledge of the Word of God.

Not preaching the Gospel with simplicity and clarity.  Verses 22-23 tell us, “As they were gathering in Galilee, Jesus said to them, ‘The Son of Man is going to be betrayed into human hands, and they will kill him, and on the third day he will be raised.’  And they were greatly distressed.”  Here we see the three major parts of the Gospel message: the identity of Jesus as the Son of Man, the cross (“he will be betrayed and killed”), and the resurrection (“on the third day he will be raised”).  We need to preach the Gospel message with clarity, simplicity, power, and joy.  And not – like the disciples – because of COVID – be “greatly distressed.” 

* * * * * *

ELCA REMOVES ALL DOUBTS

If anyone still thinks that the ELCA is at all interested in even listening to – let alone considering – traditional views.  If anyone still believes that the ELCA has any intent to honor the commitments made at the 2009 Churchwide Assembly to also respect traditional views, they need to realize that the ELCA has removed all doubts.  It has no intention to do anything but totally dismiss and ignore those who disagree with the direction in which the ELCA has chosen to go.

In the June 2020 Letter from the Director I told about an article that I had written concerning Episode 1 of Season 5 of the Netflix series Queer Eye.  This episode featured an ELCA pastor by the name of Noah Hepler, who received help in accepting his sexual identity from a team of LGBTQIA+ persons, known as the Fab 5.  A link to my June 2020 Letter from the Director can be found here.  A link to my full article can be found here.

Subsequently I learned that Mr. John Potter, ELCA Content Editor, had written an article entitled, “How Noah Hepler found ‘reawakening’ in Queer Eye.”  His article was posted on the Living Lutheran website on June 22.  A link to his article can be found here.  I went to the website and saw where it was written, “We are a church that values and encourages diverse voices and lively dialogue in our faith and life.  Living Lutheran is an opportunity for church members to express individual perspectives, and does not necessarily reflect official positions of the Evangelical Lutheran Church in America.”  Because of their statement that they value and encourage “diverse voices and lively dialogue” and want to give church members “an opportunity . . . to express individual perspectives,” I thought that they might be willing to also post a more traditional perspective on the same episode.  Therefore, I called and left a voice mail message for Mr. Potter.

In a very timely way I received an email from Mr. Potter, in which he wrote, “Thank you for reaching out.  We would be interested in reviewing a draft of your piece.”  He also mentioned that they generally ask that articles be under six hundred words in length.

I worked very hard to reduce my article to the required length.  The next day I sent him my shortened article, a copy of which can be found here.  He wrote back, “Thank you! . . . . We will review and be in touch shortly.”  Two and a half weeks later I heard back.  He said, “I apologize; I’ve learned that we have a policy of not publishing unsolicited review submissions we haven’t commissioned.  Sorry for not having initially replied with that position.”

A link to my response to him can be found here.  As I knew would happen, and as has consistently happened whenever I have challenged the ELCA to abide by, honor, and live up to its own promises and commitments, I have heard nothing.

In my letter to Mr. Potter I made several statements and asked several questions, none of which were responded to and/or answered.

First, in response to his statement, “We have a policy of not publishing unsolicited review submissions we haven’t commissioned,” I said that I felt that my article was “solicited” because when I asked him about it he told me to send it to him.  I also asked about his use of the word “commissioned.”  I said that I certainly was not asking for any payment for my article.  I merely thought that Living Lutheran should be willing to publish another view of the Queer Eye episode.

Second, I shared that his reference to Living Lutheran policy raised four questions in my mind –

Is this policy in writing? 
If so, could I have a copy? 
When was this policy developed? 
Is it consistently followed?

Third, I reminded him of the fact that the 2009 human sexuality social statement described four positions, each of which would have a place within the ELCA.  All four of those positions are more “conservative and traditional” than the full LGBTQIA+ agenda, which the ELCA now embraces.

I mentioned that at the bottom of his article, “How Noah Hepler found ‘reawakening’ in Queer Eye,” there are postings for a number of other articles, each promoting the LGBTQIA+ agenda and lifestyle.  I clicked on several of the links and found that each of those articles also ended with postings for a number of other articles, each promoting the LGBTQIA+ agenda and lifestyle.  So I asked him the following questions –

Were each one of these articles solicited and commissioned?

Has the Living Lutheran also posted a comparable number of – or even any – articles promoting traditional views? 

If not, why not, since the 2009 ELCA Churchwide Assembly stated that there would be a place for all four views which were described in the human sexuality social statement?

Fourth, I reminded him of how one of the RESOLVED sections in the 2009 ministry policies states, “RESOLVED, that the Evangelical Lutheran Church in American make provision in its policies to recognize the conviction of members who believe that this church should not call or roster people in a publicly accountable, lifelong, monogamous, same gender relationship.” 

In light of that RESOLVED, I asked – 

What has Living Lutheran done – if anything – since 2009 to “recognize the conviction” and honor and support the position of those who hold to traditional views?

Fifth, I reminded him of the words which Living Lutheran uses to describe its own work –

“We are a church that values and encourages diverse voices and lively dialogue in our faith and life.  Living Lutheran is an opportunity for church members to express individual perspectives, and does not necessarily reflect official positions of the Evangelical Lutheran Church in America.”

In light of those words I asked –

How can Living Lutheran claim to be valuing and encouraging “diverse voices and lively dialogue” and claim to be giving church members an opportunity to express individual perspectives if it will only publish material which is solicited and commissioned?

How can Living Lutheran claim to be valuing and encouraging “diverse voices and lively dialogue” if it only publishes articles which promote and advance the full LGBTQIA+ agenda and lifestyle and it does not give any space and time (let alone equal space and time) to any of the four positions which were described in the 2009 human sexuality social statement, including the two more traditional views?

I concluded my letter by asking him if he could help me understand how Living Lutheran fulfills its mission in a way which is consistent with its own stated purpose and in line with the social statement and ministry policies approved by the 2009 ELCA Churchwide Assembly.

I have not received a response.  I did not expect to receive a response because ignoring, marginalizing, and dismissing is the way that the ELCA consistently deals with any view other than the preferred, official view.  The ELCA consistently ignores, marginalizes, and dismisses anyone who seeks to challenge the ELCA to act in a more honorable and honest way.  The ELCA has removed all doubts.  It has absolutely no interest in any viewpoints, values, and perspectives other than its own.

If it is already this difficult to get the ELCA to respect what they committed themselves to in 2009, when there might still be a few church leaders left who were a part of the 2009 decisions, just think of how much more difficult it is going to be when there will be no one left who was present at the 2009 Churchwide Assembly.  It reminds me of the verse near the beginning of Exodus, which says that “a new king arose over Egypt, who did not know Joseph” (Exodus 1: 8).

Seeking to be found faithful,
Dennis D. Nelson
Executive Director of Lutheran CORE
dennisdnelsonaz@yahoo.com 

September 2020

Dear Friends:

I am always blessed and encouraged whenever I talk on the phone with friends of Lutheran CORE.  You are very interested in and supportive of our work, and you are very generous in the ways in which you express your support.  A question I am often asked is, “How do you keep on doing it?  What gives you the strength to keep on facing and confronting the issues?”

I always answer that I have a huge sense of the importance of what we do, I get to work with a wonderful board, I have the opportunity to meet so many wonderful people, and I am constantly encouraged by the support I receive from the friends of Lutheran CORE.

A passage of Scripture which gives me – in the words of the great Gospel hymn, “Great Is Thy Faithfulness” – “strength for today and bright hope for tomorrow” is Revelation 7: 9-17.  There are five elements in this image of heaven which encouraged John, as he was in exile on Patmos, and which can encourage us.

First, a gathered throng.  John describes “a great multitude that no one could count, from every nation, from all tribes and peoples and languages” (verse 7).  In the Gospel reading for a recent Sunday – in Matthew 16: 18 – Jesus said, “On this rock I will build my church, and the gates of Hades will not prevail against it.”  Here in Revelation 7 we see unmistakable evidence that Jesus built His church and the gates of Hades did not prevail.  Even though many who call themselves the church pursue an agenda that does not focus on the cross and that relies upon the power of human activism rather than the power of the resurrection, still there are those who are faithful, Jesus is building His Church, and the gates of Hades will not prevail.

Second, an occupied throne.  The gathered throng is “standing before the throne” (verse 7).  God is not absent.  God has not abandoned us, even though many have abandoned Him.  He is still on the throne.  He is still in control.

Third, the slain Lamb.  The gathered throng cries out in a loud voice, “Salvation belongs to our God who is seated on the throne, and to the Lamb” (verse 10).  I was deeply alarmed when I read the summary of actions from the ELCA’s Churchwide Assembly last August.  It never mentions Jesus.  When a group that calls itself a church meets for several days, takes many votes, but never mentions Jesus in its summary of its own actions, something is wrong.  The Lamb of God who takes away the sins of the world is at the heart of our faith, is the core of our message, and is the one whose grace and love empowers and enables us to continue to do His work.

Fourth, worshiping angels.  All the angels standing around the throne “fell on their faces and worshiped God” (verse 11).  The angels have seen it all.  They saw the fall.  They joyously announced His birth.  I love those words in 1 Peter 1: 12 – “Things into which angels long to look!”  As I read that verse, they have been watching God’s plan of salvation unfold, and they are in awe.  They have now seen salvation come to completion, and they are rejoicing.

Fifth, springs of living water.  “The Lamb at the center of the throne will be their shepherd; He will guide them to springs of living water, and God will wipe away every tear from their eyes” (verse 17).  We all need to be refreshed.  We all have tears that need to be wiped away.     

I am reminded of a song we used to sing while I was growing up –

“It will be worth it all when we see Jesus. 
Life’s trials will seem so small when we see Him.
One glimpse of His dear face all sorrow will erase.
So bravely run the race ‘til we see God.”

Trusting in the promises of God, having a huge sense of the importance of what we do, being able to work with a wonderful board, having the opportunity to meet so many wonderful people, and constantly being encouraged by the support I receive from the friends of Lutheran CORE, I am able to keep on doing it.  I have the strength to keep on facing and confronting the issues.      

In previous communications I have shared with you about our ongoing work as well as our new areas of ministry involvement.  I am amazed, but not surprised, that I have not heard from ELCA Presiding Bishop Elizabeth Eaton in regard to my challenging the honesty and integrity of the ELCA.  I have written a response which shows how much the LGBTQIA+ movement twists and misuses Scripture to support their agenda.  We want to get the word out.  Thank you to all who have shared our response with others.  Thank you to all who have given to support our sponsoring a week of NEXUS during the summer of 2021.  If you have not already done so, please read my review of NEXUS in my August letter from the director.  Please pray for a new project, as we are working to gather a group of younger people to develop some sort of medium of communication geared to younger people.  It is absolutely imperative that our concern for the historic, orthodox Christian faith be passed on to future generations.     

Thank you again for your encouraging words and faithful prayer and financial support.  Please click here for the form that you can use to let us know how we can be praying for you.  Your timely gift to Lutheran CORE will help enable us to continue to be a VOICE for Biblical Truth and a NETWORK for Confessing Lutherans.

As a steward with you in the ministry of the Gospel, 

Dennis D. Nelson
Executive Director of Lutheran CORE

Visit our website www.lutherancore.org
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