Response to

The Commission for a Renewed Lutheran Church: Myths and Facts

Nov 23, 2024

By Bishop Michael Rinehart

Note from the Director:  I was absolutely amazed to read the response from an ELCA synodical bishop to what he calls myths and untruths that are circulating regarding the work of the Commission for a Renewed Lutheran Church.  I am equally amazed over how totally non-communicative the ELCA is about that work.  Here is my response to Bishop Rinehart’s comments.  My responses are in all bold and are preceded by my name, NELSON.   

NELSON: The website for the Lutheran Congregations Support Network did not go public until Tuesday, November 26.  Will his responses become even stronger if and when he becomes aware of that website?

To be honest, I hesitated to write this. I hate giving any airtime to fake news, but the misinformation I’ve seen touted about the Commission for a Renewed Lutheran Church (CRLC) is so bizarre, it requires addressing. People have asked me, “Where can I go to find the truth?” This article will hopefully answer that question.

At the last Churchwide Assembly in Columbus Ohio, a memorial was brought by several synods to take a look at the structure of the ELCA. Our current operating system was built in 1988 when the ELCA was formed. It was a bit of a hybrid of the polities of the LCA, the ALC, and the AELC, with a smidgeon of 1980’s corporate culture thrown in to boot. Many, including me, feel our structures were built for a former reality, one that no longer exists. Personally, I feel it was built to maintain what existed, rather than adapt to the mission context. Others suggested we should examine our governing documents for any systemic racism that might be built in. I voted for the motion, and the CRLC was created.

NELSON:  The sentence “Others suggested we should examine our governing documents for any systemic racism that might be built in” minimizes the prominence given to dismantling racism in the motion to form the CRLC.  First, “being particularly attentive to our shared commitment to dismantle racism” is the only specific instruction given to the CRLC.  Second, the phrase “dismantle racism” is not ideologically neutral and without context.  Rather it reveals a whole Marxist way of viewing reality.  Third, Bishop Rinehart’s comment does not acknowledge the fact that 7 out of 35 – or a full 20% of the membership of the CRLC – is made up of DEIA officers and/or leaders at their place of employment and/or influence. 

Committees do excellent work, but they rarely bring about the kind of institutional reform I think we need. Once they started the listening process, they got an earful of ideas. Their work then became how to just decide what to do and make it manageable. The language of the motion was their guide. The CRLC shall:

…reconsider the statements of purpose for each of the expressions of this church, the principles of its organizational structure, and all matters pertaining thereunto, being particularly attentive to our shared commitment to dismantle racism, and will present its findings and recommendations to the 2025 Churchwide Assembly in preparation for a possible reconstituting convention to be called under the rules for a special meeting of the Churchwide Assembly.” [CA22.01.06]

So the motion was to review the purposes of the three expressions of the church: congregations, synods and the Churchwide Organization, looking closely at its organizational principles and being attentive to our shared commitment to dismantle racism. The group will prepare a report for the 2025 assembly.

Suggestions completely unrelated to the original motion were put forward. Then afterward, rumors about the nefarious things the CRLC was doing began to float around the Internet.
If you’d like to know what’s going on, here’s a summary of topics and conversations, as well as a schedule of meetings.

Imagine my surprise when I saw detractors of the ELCA reporting that the CRLC was planning to take over the ELCA, take possession of all church properties, grounds, and finances, remove bound conscience, demand a double supermajority (??) for disaffiliation or even make disaffiliation illegal, and more.

NELSON: No ELCA leader who knows and understands people should be surprised that people will become very concerned and fearful of what may be coming when there is so little communication regarding the work of the CRLC and what the ELCA Church Council will be doing with the recommendations from the DEIA audit which the ELCA had done of its governing documents.   

Most people are smart enough to easily recognize this as propaganda from outside the ELCA designed to stir up suspicion, fear, and anger. I don’t like to respond to rumors, but I’ve also found, in the absence of credible information, people can take advantage of the ill-informed.

So I took this opportunity to make contact with some folks who are on the CRLC and get the low down. I learned that the CRLC doesn’t have authority to change polity.

Myth: The CRLC is going to remove Bound conscience.
Fact: The CRLC has not discussed bound conscience at all. It’s outside of their scope. There are conversations about updating the outdated language of our human sexuality statement, which was adopted before the marriage equality act passed. Congregations and clergy cannot be forced to marry or to not marry anyone.

NELSON: That is true that discussing bound conscience is outside the scope of the CRLC.  There is another task force that has the responsibility to review the 2009 human sexuality social statement and reconsider the provision for bound conscience.  So far there has been no report from that task force, even though the 2025 Churchwide Assembly is less than eight months away. 

Myth: Instead of a 2/3 vote, the ELCA is going to require a double supermajority (whatever that is) to disaffiliate.
Fact: No it isn’t. Discussing or amending the process of disaffiliation is not a part of the CRLC’s work at all. There are no conversations about this on the CRLC or anywhere in the ELCA that I’ve heard.

NELSON: I also am not aware of any movement to require a double supermajority to disaffiliate.  I also do not know what a double supermajority is.  Instead what the ELCA requires is two separate, supermajority votes with a certain amount of time in between.  It is a cheap shot to mock those who have mistakenly said “double supermajority.”  With the lack of information regarding the discussions and actions of the CRLC – and with another church body (the United Methodist Church) making it more difficult for congregations to leave – it is natural that people will fear that amending the process of disaffiliation will be a part of the report and recommendations from the CRLC. 

Myth: The ELCA is going to make it illegal to disaffiliate. If you don’t disaffiliate before 2025 you will not be able to.
Fact: This is completely false. This is obviously made up by someone who wants to encourage congregations to come over to their denomination.

NELSON: Again, because of the lack of information it is easy to understand that many people will be fearful that the changes recommended by the CRLC will make it impossible to disaffiliate – or impossible for a congregation to keep its property if it disaffiliates.  

Myth: In order to dismantle racism, colonialism, and patriarchy, the whole ELCA structure is going to be dismantled. The “new CRLC committee” is going to be in charge of the ELCA.
Fact: No it isn’t. The CRLC has no legislative authority. The CRLC has discussed issues of diversity, equity, and inclusion and how some aspects of the structures of the church have caused pain.

NELSON: True, the CRLC has no legislative authority.  It is the Churchwide Assembly that has legislative authority.  The “new CRLC committee” is not going to be in charge of the ELCA.  But they will be making recommendations to the ELCA Church Council, who will be making recommendations to the 2025 Churchwide Assembly.  And with all the talk about racism being systemic, the need to dismantle racism, the ELCA’s being the whitest denomination in the United States, and white people’s inability to not be racist, it is not too far down the road to say that the ELCA needs to be dismantled.   

Myth: Every ELCA church will need to go through a financial audit. One post claimed there would be fines if a church has not spent money on social justice committees “at the government level.”
Fact: Someone made this up. The fact is, every congregation does an annual internal audit, and it should for its own safety. Synods have an annual external audit.

NELSON: With all the “Recommended Minimum DEIA Standards for Congregations” which are a part of the DEIA audit which the ELCA had done of its governing documents, and with neither the CRLC nor the ELCA Church Council so far saying anything publicly about what will be done with that audit, it is natural for congregations to fear what they may be expected or even required to do and what will happen to them if they do not. 

Myth: The ELCA is going to take possession of all church properties.
Fact: Nope. There is no discussion about or desire to acquire church properties. (And since each ELCA congregation is a separate 501.c(3) it would be nearly impossible.) The idea that some entity (synod, churchwide, etc.) wants to steal your property or close your church is a bizarre, old trope.

NELSON: A synod’s taking over a congregation and its property and closing the congregation is not “a bizarre, old trope.”  Rather it is something synods are doing as they make use of S13.24 in the model constitution for synods. 

Myth: If your congregation does not give a certain amount to LGBTQIA causes or social justice committees “at the government level,” you will be reprimanded and ordered to pay a certain amount to the ELCA structure.
Fact: I truly don’t know where people get this stuff. This has no basis in reality.

NELSON: See comments above re the lack of communication from the CRLC and the ELCA Church Council regarding the work of the CRLC, the recommendations that will be coming from the CRLC, and what the ELCA Church Council will do with the recommendations from the DEIA audit.  Also Bishop Rinehart ignores the fact that people will understandably be concerned in light of the fact that 7 out of 35 – or a full 20% of the makeup of the CRLC – are LGBTQ.  And this does not take into account the additional number that are activists on LGBTQ issues.    

I get to wondering who is making up this stuff and why? (I have some suspicions.) Who stands to benefit? Consider this: Suppose you are part of a small splinter denomination that broke off for this or that reason. When you broke off, you imagined an avalanche of congregations would follow you, but it didn’t come to pass. Now you’re a small struggling denomination, with congregations that are not growing. You have no seminaries, no colleges, no camps, and are no longer part of the Lutheran World Federation. The only way you grow is by poaching congregations from other denominations by stirring up division. How do you do that? You make up stuff and play to their fear. “The bishop is going to close your congregation.” “The synod is going to steal your property.” “The denomination is going to take control of your finances.”

There are lots of other rumors floating around, but I hate to give them the light of day. If you have questions or concerns, give me a call. I’m happy to look into things and find out what’s what. I try to follow my parents’ advice: “Don’t believe anything you hear and only half of what you see.”

A Churchwide Assembly will be held again in the summer of 2025 as it is every three years. Any recommendations from the CRLC that require a constitutional amendment will be published in advance. Constitutional amendments can be proposed but not ratified until the following assembly.

At the end of the day, people will believe what they want, for whatever conscious or unconscious reasons they have. I am reminded of a Luther quote, which may be apocryphal:

You cannot keep birds from flying over your head,
but you can keep them from building nests in your hair.
– Martin Luther

NELSON: I would hope that all this will show ELCA leaders that they need to do a far, far better job at communicating what will be coming to and what will be voted on at the 2025 Churchwide Assembly because of the work of the CRLC and the DEIA audit.  The lack of communication and transparency has been astounding. 

 

The purpose of this communication is to inform you about a movement called the Lutheran Congregations Support Network.  Their goal is to develop a means to inform ELCA congregations of coming constitutional changes in the ELCA and to help congregations be prepared and know how they can respond.

The Network will not deal with theological or culture war issues.  Instead they will deal with constitution issues – what property rights and protections congregations have in the current ELCA constitution and how those rights and protections could be at risk in a new, revised constitution. 

A November 20 news release regarding the November 14-17 meeting of the ELCA Church Council reported the following as among the key actions taken by the Council –

• Approved amendments to “Constitutions, Bylaws, and Continuing Resolutions of the ELCA” that were drafted in response to the Diversity, Equity, Inclusion, Accessibility (DEIA) Audit. The audit report was presented to the council at its fall 2023 meeting.
• Recommended to the 2025 Churchwide Assembly certain amendments to “Constitutions, Bylaws, and Continuing Resolutions of the ELCA” that were brought to the council by the Commission for a Renewed Lutheran Church.

As has been typical, the ELCA is not communicating what those amendments entail, nor do they tell us how much advance notice they will give us prior to the July 28-August 2 Churchwide Assembly which will consider these recommendations.

As part of their goal and purpose of helping congregations protect their property and keep from being taken over, the Network is putting together a list of contract law attorneys that will help congregations think and act strategically. 

Here is a link to the website of the Network. 

lutherancongregationalsupportnetwork.org

This website will activate on Tuesday, November 26 and will contain links to three videos –

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

May the Lord give you courage and wisdom as you consider this information.  Please help us get the word out to others.

Blessings in Christ,
Dennis D. Nelson
Executive Director of Lutheran CORE

Facebook:  https://www.facebook.com/lutherancongregationalsupportnetwork

Youtube:    https://www.youtube.com/@LCSN-us

Instagram: lcsn.social 

Email update signup:  https://mailchi.mp/f24b14632a56/subscribe-to-lcsn

Structural and governance changes will most certainly come about from the work of the ELCA’s Commission for a Renewed Lutheran Church.  An all-encompassing redefinition of mission and ministry will most certainly result from the recommendations, expectations, requirements or whatever that will be laid upon congregations because of the DEIA audit which the ELCA had done of its governing documents.  The provision for bound conscience will very possibly be eliminated as part of the review and re-evaluation of the 2009 human sexuality social statement.  As I keep up on the latest of what may be coming for unsuspecting ELCA congregations, I realize that conflict within congregations might only become more severe leading up to and after the next ELCA Churchwide Assembly in August 2025. 

In June of 2013 – just a little over a year before I retired – the synod in which I was rostered, Southwest California, elected the ELCA’s first openly gay synodical bishop.  That election threw the congregation where I had already been serving for thirty-nine years into total turmoil and conflict, and that was a conflict that continued throughout and beyond my final twelve months there.  And I found that since I had already announced my retirement because I would be leaving after forty years there, I was totally unable to provide leadership, guidance, and stability in the situation.  That was a situation that the congregation would have to work through without me.  I was not in a position to help them in any way during my final year there.

Friends of Lutheran CORE who are a part of ELCA congregations will find themselves in many different kinds of situations in regard to the upcoming changes in the ELCA.  Do any of the following describe your situation?

• In some ELCA congregations there will be strong agreement among the pastor, leaders, and members that the time to leave the ELCA is now and action needs to be taken as soon as possible in case the coming changes in structure and governance make it even more difficult if not impossible even for former ALC congregations to leave with their property.

• In some congregations there is no way that a motion to disaffiliate from the ELCA will prevail.  Even if a majority are in favor of leaving, they will not be able to achieve two separate votes with at least two-thirds of those voting approving a motion to disaffiliate. 

• In some congregations the pastor has kept information regarding what is actually happening in the ELCA from the people.

• Some friends of Lutheran CORE are the only one in their congregation (or one of very few in their congregation) that is aware and concerned.  They have faithfully sought to inform others, but their efforts fall on deaf ears. 

• Some former LCA congregations and mission congregations started by the ELCA believe that they would never receive permission from their synod council to leave with their property and/or would not be able to pay back to the synod the mission start funds expended by the synod that the synod would demand be repaid.

• Some congregations are too diminished and/or the membership does not have the energy left to deal with the issue.  If they are aware of S13.24, they are just hoping that the synod will not use that provision in the model constitution for synods against them to justify the synod’s moving in, taking over, and possibly closing the congregation.

• I know of a vibrant, Biblically faithful, Spanish language ministry where the synod owns the building and most of the salary of the pastor is paid by the synod and churchwide.

There are Biblically faithful, confessional pastors in the ELCA who do not believe that the right approach for their congregation would be to seek to disaffiliate from the ELCA.  There are many reasons for this.  Some feel that a motion to disaffiliate would not prevail.  Some fear that it would only be disruptive in the life of the congregation.  Some believe that they can keep the changes coming in the ELCA from impacting their congregations.  We need to be praying for these ELCA pastors and their congregations.  

We are very grateful for the friends of Lutheran CORE who are members of other Lutheran church bodies who are concerned about and regularly pray for their fellow Christians still in the ELCA. 

With the changes that are certainly coming and the wide variety of situations that friends of Lutheran CORE find themselves in, Brian Hughes is planning a series of webinars for upcoming months.  The themes for the webinars will follow the life of Moses and his leading the Israelites out of slavery in Egypt through the wilderness into the Promised Land.  Here are the planned topics.

November – Conflict Management

Groaning under Egyptian captivity; understanding what is coming in the ELCA and the stages and types of church conflict that might engender and how to navigate them without burning out

February – Vision Casting

The hope of the Promised Land; effective ways of pointing to a preferred future

March – Grief and Change

Loss and renewal in the wilderness; understanding the process of transition and how to maintain momentum and forward direction

April – Organizational Structure and Succession Planning

New rules for a new reality; constitution and bylaws for the mission field

Stay tuned.

 

“MY GRACE IS SUFFICIENT FOR YOU”

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

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

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

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

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

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

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

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

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

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

* * * * * * *

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

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

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

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

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

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

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

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

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

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

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

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

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

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

We will keep you posted.

* * * * * * *

VIDEO MINISTRIES

“JOINING JESUS ON HIS MISSION” BY GREG FINKE

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

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

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

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

* * * * * * *

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

Blessings in Christ,

Dennis D. Nelson
Executive Director of Lutheran CORE

An Analysis of the Work Of the ELCA’s Commission for a Renewed Lutheran Church

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

There was a very interesting article in “Living Lutheran,” the ELCA’s digital magazine, dated August 2, 2023 and entitled “Inside the commission that could restructure the ELCA.”  Here is a link to that article. The article begins by comparing the original Commission for a New Lutheran Church, which met between 1982 and 1987 and whose work led to the formation of the ELCA, and this recently appointed Commission for a Renewed Lutheran Church.  According to the article, the original Commission (from the 1980’s) was “a mammoth research project that held forums across the country, reviewed over 12,000 letters from Lutheran faithful, and processed responses from the synod, district and national conventions of three Lutheran denominations hoping to merge.”  The original Commission was composed of seventy persons who spent five years doing their work.  In contrast, the current Commission will have less than two years to complete its work.  The article in “Living Lutheran” says, “The new group of 35 rostered ministers and laypeople from across the church will conduct a more condensed version of the original group’s investigation, examining ‘statements of purpose’ and ‘principles of organization’ for all three expressions and conducting nationwide research and listening forums.”

A Timeline for the work of the Commission can be found on their website. Here are some key dates.

The Churchwide Assembly that directed the Church Council to form the Commission was held August 8-12, 2022.

It was not until January-March 2023 that there was a nominating process for members for the Commission.

On April 20, 2023 the ELCA Church Council appointed members to the Commission.

On June 20, 2023 the Executive Committee appointed Leon Schwartz and Carla Christopher as co-chairs of the Commission.

It was not until July 13-15, 2023 that the Commission held its first meeting – almost a full year after the assembly which directed the Church Council to form the Commission and just a little more than two years before the July 28-August 2, 2025 Churchwide Assembly, which will vote on the recommendations from the Commission.  But the Commission needs to complete its work well before then.  Here are a couple more very significant dates coming up very soon which are on the Commission’s Timeline –

Spring 2025 – A draft of the Commission’s report and recommendations is to be shared with the Conference of Bishops for comment.

April 3-6, 2025 – The Commission’s final report and recommendations are to be shared with the Church Council, who will forward the report and recommendations to the 2025 Churchwide Assembly for the assembly’s consideration.

The “Living Lutheran” article is filled with hope and anticipation.  It quotes from the memorial submitted by the Northern Texas-Northern Louisiana Synod, which says, “The governing documents, constitutions, bylaws, and continuing resolutions of the ELCA do not allow (congregations, synods and the churchwide organization) to reorganize quickly to meet the changing realities for effective mission in today’s world.”  According to the article the other nine synods which submitted memorials used similar language. 

The article shares comments made by Carla Christopher and Leon Schwartz, the two co-chairs of the Commission, in a sit-down interview after the first meeting of the Commission.

Carla Christopher said, “Church itself has changed.  The people coming to church have changed, and the systems necessary to support the work the church is doing have changed. . . . We want to make sure that churchwide is resourcing the best places where mission is happening and innovation is happening, that synods have the ability to support and address and equip rostered (ministers) for the future, that seminaries have relevant curriculum, and that parishioners have the ability to be active and involved even if they’re not traditional parishioners.”

Both Christopher and Schwartz told stories of a “church struggling to react quickly in a century when crisis is becoming the norm.”  Leon Schwartz added, “When the churchwide assembly meets every three years, and that’s the only chance you have to change the constitution, it’s very cumbersome. Even bylaws or continuing resolutions, they take a lot of time to change anything.”

Christopher cited numerous examples of the “church’s command structure breaking down” during the COVID lockdowns of 2020-21.  According to the article, neither co-chair would say that the decades-old model of three expressions is fundamentally flawed, but they did state that many areas of ministry do not fit under any of the three expressions.  These ministries include camps, colleges and universities, interfaith engagement, and environmental agencies.  Schwartz commented, “There’s a lot of things that have just grown up over the past 40 years.”

Leon Schwartz pointed out that the original Commission (from the 1980’s) “took six years to collect its data whereas the new commission is down to about a year and a half before its report comes due.”  Therefore he “lamented that so much time had elapsed already.”  “It’s a different environment,” he said. “You can’t take six years to make changes anymore in this world.”

This same attitude of hope and anticipation continues as the article says, “When the next churchwide assembly convenes, in summer 2025, the CRLC will present its findings and recommend whether the church should then mount a special reconstituting convention without delay.”  I do not remember the words “without delay” being in the original motion.

If all that is the hope, dream, plan, goal, anticipated outcome, and reason for which the Commission was formed, what is the reality?  As of the time of the writing of this article, the Commission has met six times – three times in 2023 and three times in 2024.  Three of the meetings were in person; three were online.  The plan is that the Commission will meet twice a year in person and online every other month during the other months.  Summaries of the first six meetings can be found on the Commission’s website – Commission for a Renewed Lutheran Church – Evangelical Lutheran Church in America (elca.org)     

I have read, studied, and reflected on the written summaries of the first six meetings of the Commission.  I noticed that earlier summaries were more specific in their content.  For example, the Commission revealed their priorities through whom they invited to address them.  They also mentioned their receiving a copy of the DEIA audit which the ELCA had done of their governing documents.  They have not stated what impact that audit will have on their final report and recommendations.  But the two members who held a listening session for the synod in which I am rostered celebrated the fact that the ELCA is the first of its kind of organization to have such an audit done.

For me, the summaries of the more recent meetings are very general and non-informative.  They speak of such things as reviewing highlights from listening sessions and online surveys, holding listening sessions at the recent youth gathering and adjacent events, identifying essential functions of the three expressions of the church, hearing from synods about their functions, ensuring that their work is viewed through a lens of antiracism, and discussing the current seal and name of the ELCA.  Nothing specific is said.  Reading the summaries tells you nothing about what actually is being done and is going on.

I can think of two possible explanations.  First, they are not getting a whole lot done.  They have grand ideas but do not know how to make those ideas a reality.  After more than half of the time has passed between their first meeting and when they need to give their report and recommendations to the Church Council, they are spinning their wheels.

There is also a second possibility.  They are intentionally not telling us what actually is going on and specifically in what direction they are heading.  For example, they are not disclosing how the ELCA’s DEIA audit will impact their recommendations.  This possibility reminds me of how quickly the recordings of the evening sessions from the recent youth gathering were removed from the internet.

Either way, I see and have a problem and will continue to keep you informed. 

 

THE COMMISSION FOR A RENEWED LUTHERAN CHURCH:

HOLDING THEM ACCOUNTABLE

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

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

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

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

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

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

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

·      How will it be determined who is experiencing oppression? 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Dennis D. Nelson

Retired ELCA Pastor

Executive Director of Lutheran CORE

So far I have not received a response.

 

* * * * * * *

VIDEO MINISTRIES

“A SHORT COURSE ON PRAYER”

by CATHY AMMLUNG AND TIM HUBERT

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

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

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

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

Folks interested in Tim’s book, for themselves or as a manual for an adult study group, may contact Cathy at cammlung@gmail.com. She will put you in touch with Tim!

 

RUNAWAY TRAIN

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

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

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

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

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

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

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

I then wrote the following to support my point.

* * * * * * 

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

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

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

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

* * * * * *

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

* * * * * * *

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

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

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

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

* * * * * *

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

Dennis D. Nelson

Executive Director Lutheran Core

In the September and November editions of CORE Voice, Dennis Nelson analyzed the activist constituency of the members of the Commission for a Renewed Lutheran Church (CRLC). The fact that there are a number of activists on the Commission is not surprising, since the Churchwide Assembly’s directive to the ELCA Church Council was to create a commission to recommend restructuring the church being particularly attentive to the church’s commitment to “dismantling racism.” In other words, whatever recommendations the CRLC makes must take steps to dismantle racism within the denomination.

For many members of the ELCA, the question of racism in the church is confusing. In this instance, why is there a move to restructure the whole denomination around dismantling one particular sin?

To answer this question, it is important to understand the chief philosophical assumption of ELCA policymakers, namely, Critical Theory. In critical theory, the world is viewed chiefly through the lens of power and how some groups use their power to oppress other groups. There are oppressors and victims, especially in the sense that some groups are kept from having full access to the power that opposite groups enjoy. This oppression is racism, classism, sexism, heterosexism, ableism, etc. This means that oppression like racism is much more than personal prejudice (which is how most of us would understand the term); rather, racism is systemic and institutionalized.

The assumptions at work in the ELCA’s effort to “dismantle racism” rely on a subset of Critical Theory usually called Critical Race Theory. Critical Race Theory has been popularized recently by books like How to be an Antiracist by Ibram X. Kendi and White Fragility by Robin Diangelo. In Mainline Christianity, Critical Race Theory has long been defended by ELCA Pastor, anti-racism advocate, and author Joseph Barndt. Barndt offers the distinction in his work that power can be used by Christians for good when it is shared without exclusivity.

The modern anti-racist movement based on Critical Race Theory makes a fundamental claim: You are either a racist or an antiracist. Within this framework, you are either supporting racism or you are working to dismantle racism. Because, in this view, racism is so enmeshed in American culture, one cannot simply be “not-racist.” There is no neutrality. If you are a White person, racism is your original sin. Furthermore, because racism is institutionally enmeshed, to be anti-racist is about supporting particular political policy changes that deconstruct supposed hierarchies of power within society.

Connected to this understanding of Critical Theory is the understanding of Intersectionality, which asserts that there are interlocking systems of oppression that affect more than one individual trait. Thus, oppression based on race is intricately tied together with oppression based on sexuality, gender, ability, etc. Under this framework, for example, opposing the full inclusion of practicing homosexuals on the roster of Word and Sacrament is descriptive of institutional racism. To be anti-racist is to support the full inclusion of any group that claims oppression.

Understanding this will help one understand many of the ELCA’s policy commitments. Working to end so-called Global Climate Change is an anti-racist policy, because it is argued that Global Climate Change disproportionately affects minorities. Likewise, Bishop Elizabeth Eaton’s statements such as those regarding Israel and Palestine or the acquittal of Kyle Rittenhouse, which drew the ire of many moderate and conservative ELCA members, can be understood through the oppressor/oppressed framework of Critical Theory.

The question is, what will it mean to restructure a church around the tenet of dismantling racism? Barndt answers this question in his book Becoming an Anti-Racist Church: Journeying toward Wholeness, providing six steps: Commitment to Institutionalizing, Full Power Sharing, Assured Cultural Inclusion, Mutual Accountability, Multiplying Inclusion, and Restored Community.^[1] The purpose of these steps, according to Barndt is, “The ultimate vision that drives the process of institutional change is a future in which both the church and the wider community overcome systemic racism.”^[2] Consequently, this means that the fundamental goal of a church restructured to be anti-racist is to be an institution that can partner with the world to overcome systemic racism. In other words, the anti-racist church will be on the leading front of the anti-racist policies that shape the world.

Understandably, when one hears the phrase “dismantle racism,” it is easy to hear it through what we all know: Racism is a sin. There is no question, and the church must always call racism what it is; however, when you hear ELCA policy makers using phrases like “anti-racism” and “dismantling racism,” please understand the goal is to structure a church around political activism. This ought to concern those in the ELCA who understand that Christ has given his church a different commission, a commission found in Matthew 28:16-20 and John 20:21-23.

---

^[1] Barndt, Joseph. Becoming an Anti-Racist Church: Journeying toward Wholeness. 1517 Media, 2011, p. 188-189.

^[2] p.194

ARE YOU READY FOR CHRISTMAS?

Editor’s Note: This Lightstock image used for this post is described as a “Fresco painting of the Nativity, from the chapel of the Shepherd’s Field in Beit Sahour (a suburb of Bethlehem), the traditional site of the angelic annunciation to the shepherds.”

Are you ready for Christmas?  By that I do not mean, Do you have the tree up, all your shopping done, the presents wrapped, and the cards sent?  Rather I am asking, Are you really ready for Christmas?  Are you prepared for the arrival of God’s Son? 

Luke 1:  5-7 tell about an old Jewish priest by the name of Zechariah and his wife Elizabeth. It says that they were “righteous before God, but they had no children, because Elizabeth was barren, and both were getting on in years.”  They had no children, and the days for their hoping for a child were long gone.

In those days people believed that God would close the womb of a woman if He was mad at her.  So a barren woman was a disgraced woman.  Elizabeth was forced to live her life as though she had a sign hung around her neck that said, “God is mad at me.”  And even though Zechariah did not have quite the same kind of social stigma to have to deal with, still he had to live with the deep disappointment of having no child to carry on the family name. 

Do you feel like Elizabeth?  Is there something in your life that makes you feel ashamed or inadequate?  Do you feel like Zechariah?  Are you facing some deep sorrow or disappointment?

Well Luke tells us that while Zechariah was performing his priestly service in Jerusalem, he was chosen by lot to enter into the Holy Place in the Temple and burn incense there.  This was a once-in-a-lifetime opportunity.  While he was in the Holy Place, the angel Gabriel appeared to him and said, “Your prayer has been heard.  Your wife Elizabeth will bear you a son, and you will name him John.” (verse 13) 

What do you mean, “Your prayer has been heard?”  What prayer?  If it was a prayer for a son, Zechariah had probably stopped praying that prayer a long time ago.  Zechariah might have even forgotten about that prayer.  But God had not forgotten.  What prayer were you praying a long time ago?  Maybe you have even forgotten about that prayer, but God has not forgotten.

In verse 18 Zechariah responds, “How will I know this is so?  For I am an old man, and my wife is getting on in years.”  Well the angel Gabriel did not like that response, and so he said, “Because you did not believe my words, which will be fulfilled in their time, you will become mute, unable to speak, until the day these things occur.” (verse 20)  Zechariah comes out of the Temple unable to speak.  A few days later he returns home.

Verses 24-25 tell us, “After those days Elizabeth conceived and for five months remained in seclusion.”  She said, “This is what the Lord has done for me when He looked favorably on me and took away the disgrace I have endured among my people.” 

So here is Zechariah, a priest, a righteous man who knows God and who serves God.  But Zechariah has some spiritual growing to do.  When God gave him a wonderful promise, he did not believe that promise.  He doubted and underestimated God.  Zechariah is a prime example of a person who has known God for a long, long time.  He goes to church.  He is involved in church.  He does all the right things at all the right times in all the right ways.  But when God comes along and challenges him to grow to a new level of faith, he is not ready.

In contrast there is Elizabeth.  Zechariah cannot speak.  Elizabeth can speak, and when she does speak, she speaks about God’s grace and mercy to her and of how He has taken away her shame and disgrace.  She did not become bitter.  Rather she kept on serving and praising God.  Elizabeth was far more ready for Christmas than Zechariah. 

Zechariah was not ready for Christmas because he did not believe that God could step into his life and answer some long-forgotten prayer in a totally unexpected way.  How many of us are like Zechariah?  If we were to be honest, we would have to admit that deep down inside we are deeply disappointed with God.  And so, like old Zechariah, we keep on doing what we are supposed to be doing, but we really do not believe that God could and would step into our lives and do something that would bless us in unimaginable ways. 

If that is you – if you no longer believe that God could and would step into your life and work in your life in an amazing way to bless you, then like Zechariah you are not ready for Christmas. 

But the same God who sent an angel to Zechariah.  The same God who sent a heavenly host to startle some shepherds and tell them about the birth of a Savior.  And the same God who put a wonder in the sky to catch the attention of some star gazers, that same God has some very interesting and wonderful and amazing ways of getting through to you. 

God has a way of sending you a word of hope to remind you that life is stronger than death, light is more powerful than darkness, good will prevail over evil, and joy is deeper than disappointment.  All of which is at the heart of the message of Christmas. 

The question is, Are we prepared for all that?  Do you believe that God can work in your life in ways that you would never imagine to take away everything that is negative and disappointing in your life?  If you do, then you are ready for Christmas. 

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COMMISSION FOR A RENEWED LUTHERAN CHURCH:

A DISASTER IN THE MAKING

In my August 2022 letter from the director, which I entitled “The Revisionists Have Completely Taken Over,” I wrote an evaluation of the ELCA’s 2022 Churchwide Assembly.  A link to that letter can be found here.  Among the most significant of the actions taken was a resolution 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 which would “present its findings and recommendations to the 2025 Churchwide Assembly in preparation for a possible reconstituting convention.”  We noted that the resolution seemed to make dismantling racism the main mission of the church.  We also observed that once you know the makeup of the commission, you will know the outcome.

In light of that fact, we have been watching carefully for any official word from the ELCA regarding progress in creating that commission.  The official word came in a November 16 news release reporting on the November 10-13 meeting of the Church Council.  A link to that news release can be found here. 

Before I comment on the makeup of the commission, which is the subject of the third paragraph of the news release, I would like to make a few comments regarding a very interesting statement from Presiding Bishop Elizabeth Eaton in the second paragraph.  There Bishop Eaton is quoted as challenging the ELCA to “try as best as we can and as faithfully as we can to remain true to the gospel, but somehow find a way to speak and act in the cultural vernacular.”  If you cannot do both equally well, which one prevails – remaining true to the gospel or speaking and acting in the cultural vernacular?  With the way Bishop Eaton phrases it, speaking and acting in the cultural vernacular seems to prevail.  She then makes reference to Martin Luther’s translating the Bible into German so that “people could receive it in their own language.”  I cannot imagine that for Martin Luther speaking and acting in the cultural vernacular would take precedence over remaining true to the gospel. 

In the third paragraph it states that “the commission will consist of up to 35 voting members, to include at least 25 % people of color or whose primary language is other than English and a goal of at least 20 % youth or young adults.”  At least that is better than the position of many who had been driving this process and who did not want this whole matter to be minimized or buried by being referred to the Church Council.  Those people have made it very clear that they do not want any white male over the age of sixty to be allowed to have anything to do with the process.

At least this is better than that, but think about it.  At least 25% of thirty-five would be nine, and at least 20% of thirty-five would be seven.  Nine plus seven is sixteen.  At least sixteen out of the thirty-five members of the commission (just two short of a majority) will be people of color, people whose language is other than English, or people under the age of twenty-five or thirty (depending upon how you define young adults).    How representative of the ELCA is that?  There is no concern expressed for Biblical and theological awareness and no concern for whether these people would understand what it takes to create and run an organization the size and complexity of the ELCA. 

What would happen if your congregation’s council were to decide that a commission that would develop recommendations for totally redoing the structure and mission of your congregation were to be at least 45% people who do not represent the vast majority of your congregation?

As one member of our board said, What would have happened if the Council of Nicaea had been made up according to the requirements of these quotas?  Would we have had such a profound theological decision that defined and preserved orthodoxy?  Or what would have happened if the Jerusalem Council in Acts 15 had been comprised according to these quotas?  Would we have had a decision which resolved the issue at hand and advanced the mission of the church? 

The third paragraph states that “nominations will be received from synod councils or synod executive committees as well as through an open nomination process” and “the Church Council’s executive committee will present a slate of nominees at the council’s April 2023 meeting.”  But I have a feeling that a lot of the decision has already been made in regard to who will be the people of color and people whose language is other than English who will be on this commission.

The third paragraph ends by stating, “The council also referred to the commission the question of changing the denomination’s name.”   There are many who would like to see the word “Evangelical” removed from the name of this newly reconstituted church.  The claim is that the word “evangelical” is associated in the minds of many people with right-wing, racist, white-supremacy fundamentalists.  

We will keep you posted.  One can only hope, when this new church is reconstituted, that congregations will be given an opportunity for an “easy exit” because this new church will not be what they had signed up for in 1988.  

I also want to comment on two of the bullet points in the section which begins, “In other actions.”  Under the second bullet point it says that the ELCA Church Council “scheduled for 2024 the initiation of a task force for reconsideration of the social statement Human Sexuality: Gift and Trust.”  Ever since that social statement was approved in 2009 we have known what would eventually happen.  Sooner or later the ELCA would renounce its promise to recognize as legitimate and valid traditional views of human sexuality.  It would only be a matter of time until the ELCA would renounce its commitment to provide a place of dignity and respect for those who hold traditional views.  No one should be surprised.  What is interesting is that the ELCA is minimizing the significance of this massive breach of trust by not even beginning the process of creating a task force until 2024, one year before the next Churchwide Assembly.  What the ELCA values it gives abundant time and energy to.  For something it considers to be of minimal significance, it does the opposite.

And then under the sixth bullet point it says that the Church Council “adopted a continuing resolution establishing council advisory members to include . . . a representative of Reconciling Works.”  The use of the word “include” as well as the fact that the Church Council “also approved revisions to the ELCA Church Council Governance Policy Manual to include reference to advisory members,” would seem to allow for the possibility of additional “advisory members.”  I will be writing to the Vice President of the ELCA to ask how it was decided that a representative from Reconciling Works would be an advisory member and whether there will be any consideration given to a provision for a representative from a group with traditional views, such as Lutheran CORE, to be one of the advisory members.  In the January 2023 issue of our newsletter CORE Voice I will give a copy of my letter to the vice president and let you know whether I have heard anything. 

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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 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 seven videos in our CORE Convictions series.  Many thanks to Dr. Robert Benne for his video on “Martin Luther on Vocation.”  His video will be featured in February 2023.

This month we want to feature a video book review by Kim Smith and a CORE Convictions video by Pastor James Hoefer. 

“THE AWE-FULL PRIVILEGE: THIS THING CALLED PARENTING”    

Many thanks to Kim Smith for her review of the book, “The Awe-full Privilege: This Thing Called Parenting” by K. Craig Moorman.  Kim hails from Maryland and is completing her third and final term on the board of Lutheran CORE.  A link to her video can be found here.

Pastor K. Craig Moorman is a Lutheran pastor in the NALC and is also on the board of Lutheran CORE.  He lives in Mt. Airy, MD.  He is a mission developer and is married with five children all of whom are now adults in their 20s and 30s.  One of the most remarkable things about Craig and his wife, Nancy, is that allfive of their children are Christians and have a deep and abiding relationship with Christ.  In his book, Craig writes that in claiming a “deep and abiding relationship with Christ, we are telling the rest of the world that we will build our lives on this reality.”

This book covers parenting from soup to nuts–from marriage to the culture wars impacting our lives, to the need to stand in the gap and be the gatekeeper—protecting the hearts of our children. He has chapters on parenting, chaos, managing time and things, being wonderfully made, what home should be, and the critical components that are key to serving the Lord with integrity and faithfulness.  He also writes about wisdom and where to look for it.  And he writes of the need to persevere and hold your family together at all costs.  He boldly discusses our societal ills and how to combat them.  And he ends with challenges that will help us start a Christ-centered revolution in our own homes.

Craig’s book will go a long way in helping you raise your children to be Christians—in more than name only.

“THE PERSON AND WORK OF THE HOLY SPIRIT?”

Many thanks to AALC pastor James Hoefer for his very clear and complete explanation of the work of the Third Person of the Holy Trinity.  A link to his video can be found here.

Just before His ascension Jesus told His disciples, “Don’t do anything until you receive the Holy Spirit.”  There was a good reason for that.  Without the Holy Spirit we cannot believe, we cannot love as God wants us to love, we cannot experience the freedom of being the person God wants us to be, and we cannot live the abundant life God wants us to live.

James expands on the five verbs that Martin Luther uses in his explanation of the Third Article of the Apostles Creed to describe the work of the Holy Spirit.

First, CALLS.  The Holy Spirit calls us through the Word of God, the voice of Jesus.  We experience true freedom not when we make choices, but when we realize that we have been chosen.

Second, GATHERS.  The Holy Spirit gathers us into the church.  It is not that we join a church.  Rather it is the Holy Spirit who adds us to the Church.  The Holy Spirit gathers us into groups of believers and into the Kingdom of God, which is bigger than any one denomination. 

Third, ENLIGHTENS.  The Holy Spirit uses the means of grace to do His work in our lives – baptism, the Lord’s Supper, the Bible as the Word of God.  This is a process that goes on throughout our lives.

Fourth, SANCTIFIES.  Like a dentist who will not stop until every problem has been found and fixed, so the Holy Spirit finds and fixes everything in our lives that needs to change.  Using another image of our day, the Holy Spirit upgrades us with a whole new operating system.  We begin to see the Fruit of the Spirit develop in our lives as the natural result of being continually filled with the Holy Spirit.

Fifth, KEEPS.  The Holy Spirit guards and protects us with all the spiritual armor of Christ. 

Pastor James then concludes this video with a prayer for the Holy Spirit’s anointing power and new operating system.  He prays that God will empower our lives with His Word, His gifts, and the very life of Christ inside of us. 

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May God bless you with all the hope, love, joy, and peace of this Advent and Christmas season.

In Christ,

Dennis D. Nelson

Executive Director of Lutheran CORE