Note from CORE Executive Director, Dennis D. Nelson: Congratulations to Mark Mattes, Professor of Theology and Philosophy at Grand View University in Des Moines, Iowa, for being chosen to give the commencement address at the recent graduation ceremonies for Leadstar Theological College in Addis Ababa, Ethiopia.  Our prayers are with the faculty, staff, and students of that school, as well as with all of the graduates, as they serve God in a part of the world where the Holy Spirit is moving in a most powerful way.  We are very grateful to Dr. Mattes for reminding us that we need to read, heed, believe, and obey the entire Word of God for it is there that we find assurance of His love, His will for our lives, and the message of salvation.

Leadstar

Graduation Address

In Jeremiah we read of one of the last kings of Judah, Jehoiakim, and his response to the word of God.  After Jeremiah dictated to his scribe Baruch the words of prophecy given to him by God, Jeremiah instructed him to read this document in the temple.  Jeremiah himself was restricted and forbidden to enter the temple.  When the king’s officials heard these words, Baruch’s document was taken and he and Jeremiah were told to hide.  The official Jehudi was told to bring the book before the king and read it to him.  “It was the ninth month and the king was sitting in the winter apartment, with a fire burning in the firepot in front of him.  Whenever Jehudi had read three or four columns of the scroll, the king cut them off with a scribe’s knife and threw them into the firepot, until the entire scroll was burned in the fire.  The king and all his attendants who heard all these words showed no fear, nor did they tear their clothes. . .” We learn that several leaders urged the king not to burn the scroll, but he would not listen to them.  Instead, the king commanded the police “to arrest Baruch the scribe and Jeremiah the prophet.  But the LORD had hidden them” (36:22-26)

Enlightenment Perspective

This is one
response to God’s word when it challenges us: whittle it down, reject it, even
burn it.  Especially if what it says
accuses us, we want to get rid of it. 
Unfortunately, Europe and North America have a long history of copying
King Jehoiakim’s attempt to eliminate the word whether they admit it or
not.  One of America’s greatest
presidents, Thomas Jefferson, during his tenure in the White House, took scissors
to the Gospels and cut out all those passages which he felt no rational person could
believe.  So, Jesus walked on water?  Out that goes.  Or, Jesus turned water into wine?  Well, no scientific person can believe
that.  So, it goes away too.  But the biblical injunction to love your
neighbors as yourselves?  That stays
because any rational person can figure out that it is in their self-interest to
be kind to others.  After all, if you are
charitable to them, then they will be nice to you.  And, you never know when you might need a
favor.  Jefferson represented what is
called the “Enlightenment” perspective.

Not only
Jefferson, but the major universities in the West, for well over a century have
supported a scholarly industry to foster a skeptical attitude toward the
scriptures.  It goes without saying just
how off base this antagonism toward the word is.  God’s power shouldn’t be pitted against our
own, unless of course we want to sin. 
Instead, a faithful approach understands that God’s power is the power
upholding created powers within all things, allowing everything to be.  Apart from God’s power we wouldn’t exist; nor
would we be able to claim any freedom whatsoever.  The heirs of the Enlightenment surely
misunderstand the whole dynamic between God and people.  On top of that, the Bible shouldn’t be sliced
and diced as so many critics do—as if the Bible were like a dead specimen dissected
in a scientific lab.  Instead, the Bible
is God’s word, God’s inspired message to people, first to his old covenant
people and then of course to us, his new covenant people, always coming to us
with the divine promise in Christ.  It is
a living, powerful book; it provides meaning, purpose, and identity to those
who find themselves described in its pages. 
It accuses sinners in their sin and gives mercy to all those who need
it.  It provides purpose and meaning to
all who find their lives scripted in its pages. 
It empowers you in ministry.

Testimony

Nor are the
Bible’s miracles to be suspect.  The
truth of biblical events comes to us as testimony.  Unless we have compelling evidence otherwise,
we should take such testimony at face value. 
Miracles are no affront to science, since science acknowledges the fact
that we can’t assume that the past is like the present or that even other
places conform exactly to how things happen here.  It is entirely possible for a thoughtful
person to believe in the Bible’s miracles, and if Jesus is in fact risen from
the dead (and he is), then we should believe the testimony that the prophets
and apostles give us.

In a word, we
should be like neither King Jehoiakim nor President Jefferson!  In those countries where so many people have become
beguiled by biblical skepticism, church attendance has gone dramatically down.  That said, the true gospel of Jesus Christ is
to forgive sins and grant life and salvation. 
All this empowers men and women in Jesus’ name so that they can live
full and free, abundant lives, experiencing the full gamut that life has to
offer. 

God Authors Life

Obviously the heirs of the Enlightenment have a hard time with authority.  They see it as a threat to their own power.  But they are off base.  Look at the root word in “authority”; it is “author.”  What God is doing in scripture is exhaling an authoritative word that crafts our lives.  God is working through scripture to bring you to Jesus, to empower you with the Holy Spirit, to lead you to acknowledge and praise the Father—and in fact the entire Holy Trinity.  God authors your life in scripture by leading you to the manger where the infant Jesus lay and to the cross where he died for your sins and to the room at Pentecost when he poured out the Holy Spirit on the disciples.  God gives you the promise in the scriptures that he is for you.  And, as Paul puts it:  if God is for us, who can be against us?

My teacher, a Frenchman, Paul Ricoeur, did not share in these views which disown the Bible.  In contrast, he said in the Bible we are to look for matters that lie behind the text, within the text, and in front of the text.  Yes, with respect to “behind” the text, he said, look for the history described by the Bible.  He felt that that was important, but not nearly as important as “within” and “in front of” the Bible.  By “within the text,” he said look for the patterns repeated through the Bible across its many authors and pages so that, for example, we see Jesus as the Lamb of God not just in the Passover meal but also in the Gospel of John.  Finally, by “in front of the text” he said, “Ask yourself just how different your life would be if you believed God’s word and took it at face value?  How would you change your life?”

Dynamo of Salvation

The Bible, after all, is a powerful book.  It conveys a mighty gospel—one which Paul calls the dynamis (dynamo) of salvation.  The Bible gives us the truth both of who God is and who we are, and it empowers us to make a difference in this world.  I love the description to the Psalter which the great Reformer Martin Luther gives:

Where does one find finer words of joy than in the psalms of praise and thanksgiving?  There you look into the hearts of all the saints, as into fair and pleasant gardens, yes, as into heaven itself.  There you see what fine and pleasant flowers of the heart spring up from all sort of fair and happy thoughts toward God, because of his blessings.  On the other hand, where do you find deeper, and more sorrowful or more pitiful words of sadness than in the psalms of lamentation?  There again you look into the hearts of all the saints, as into death, yes, as into hell itself.  How gloomy and dark it is there, with all kinds of troubled forebodings about the wrath of God!  . . . . when they speak of fear and hope, they use such words that no painter could so depict for you fear or hope, and no Cicero or other orator so portray them.

In other words, the scriptures give
voice to our affections, our greatest joys and our deepest depressions; our
feelings are comprehended and given meaning in light of the Psalter.  It is the foundation and basis of your
ministry.  It is truth.  Through the Bible our lives make sense even
in confusing times and under heavy burdens, and when the power of the word is
challenged even by well-meaning thinkers who peddle an alternate and weak
approach.

Africa’s Moment

This is Africa’s moment.  God’s Spirit is powerfully using Africa to make the fire of Christian faith burn bright throughout the world.  African Christians have a voice to speak to what ails many in the West.  As the Psalmist says, God’s word is lamp to our feet and our light to our path.  As the world moves forward into the future it is from Africa, from you, that the torch of faith and truth shines through your fervent speaking the good news.  God’s word is living and powerful.  From the word you will comfort the dying with Jesus’ promise “I am the resurrection and the life.”  For those confessing their sins you will guide them with the promise “create in me a clean heart, O God, and renew a right spirit within me.”  For those grateful you will share “Oh give thanks to the Lord for he is good and his mercy endures forever.”  It is God’s creative and empowering word which has brought you to this moment — your graduation — and it will empower you as you move forward into your new steps in life.  Continue to let God’s word shine in all you say and do.

In an article in the June letter from the director I outlined some of the ways in which the ELCA is fully embracing and constantly promoting and empowering the entire LGBTQIA+ agenda.  A link to that article can be found here.  One of the ways is the fact that the ELCA Church Council declined to consider the document, “Trustworthy Servants of the People of God,” even though it had been recommended to them by the ELCA Conference of Bishops.  Instead they referred it back to the Domestic Mission Unit for revision.  We all know that the process for writing and revising this statement of what the ELCA expects of its rostered ministers will not be complete until it fully conforms with everything desired and demanded by the relentless LGBTQIA+ agenda.

Too Conservative

We also have been wondering
all along when the ELCA would decide that the Human Sexuality social statement,
which was approved by the Churchwide Assembly in 2009, is just too conservative
in its allowing for and even giving a place of respect to traditional
views.  Lo and behold.  It looks like that time is coming.

Update on the Revision Process

By going to https://elca.org/rosteredlife you can find an update on the revision process for
the “Trustworthy Servants” document.  At
the bottom of the page you can find a link to FAQ’s – Frequently Asked
Questions.  One of the Frequently Asked
Questions is as follows –

“Does ‘Human Sexuality: Gift
and Trust’ need updating too? The Northwest Washington Synod Assembly has
submitted a memorial to revise the social statement on sexuality, and the
proposal to reopen this social statement will come before the 2019 Churchwide
Assembly.”

What Next?

Did any of us actually
believe that what was approved in 2009 would be where it would stay?  Were any of us actually naïve enough to
believe that the “bound conscience” argument that was used to gain support for
the human sexuality social statement would actually provide for the protection
of the bound conscience of those with traditional views? 

After the ELCA human sexuality social statement and the document
describing the ELCA’s expectations for its rostered leaders fully conform to
the desires and demands of the radical, relentless LGBTQIA+ agenda, what will
it be next?  Will the ELCA then rewrite
and revise its doctrinal statement – its confession of faith – so that it
actually conforms to what the ELCA actually believes and what the ELCA allows
its pastors to believe and teach? 

Photo by Robert Vergeson on Unsplash

Please save the date! Encuentro is an annual meeting that includes presentations, prayers, feasting, fellowship, outreach and encouragement for those involved in bilingual and Spanish language ministry or exploring such ministry.

To read about Encuentro 2018, click here.

To read CORE’s brochure created for Encuentro 2018, click here.

Encuentro 2019 is on September 14th, Holy Cross Day.

I originally intended my Postmodernism Gone Viral article as a one-off, but the response (both positive and negative) has been so strong that I realized there was a bit more to say on the subject.  Furthermore, that article was based on the draft document, and since I wrote it, the final proposal that the ELCA will consider for adoption has been issued.  Before my brother and sister Lutherans in the ELCA adopt Faith, Sexism, and Justice (FSJ), there is another issue that could have immediate, direct ripple effects into the other Lutheran bodies.  I will address this most serious issue in this article and then take on some of the criticisms I have received in a final installment, which won’t be published until after the die is cast regarding the adoption of FSJ.

Despite a few obligatory pious gestures to convince us that it is in fact “drawing on the deepest strands” of the faith tradition it largely critiques, it is clear that FSJ views the Christian and Jewish traditions as primarily providing impediments and challenges to its objectives.  It is therefore unsurprising that the document is significantly out of step with the Christian (and Jewish) traditions of 2000+ years. 

Goodbye to Sound Doctrine

A ready example is provided in the document’s first treatment of Scripture; here what is jettisoned is the tradition of sound exegesis guiding doctrine.  Since poor exegesis can take on a life of its own, getting copied and re-used by others beyond the bounds of the ELCA, I felt that this should be addressed prior to the ELCA deciding whether to give FSJ canonical status.

Proof?

Some rather dubious translation and exegetical footwork is engaged in to “prove” that the text of Genesis 2:7 shows God originally forming an un-sexed human being.  The proposed social statement uses a translation of this text rendered by Phyllis Trible in her book God and the Rhetoric of Sexuality:

“then Yahweh God formed the earth creature [hā-’ādām] dust from the earth [hā-ʼͣdāmȃ]
and breathed into its nostrils the breath of life,
and the earth creature [hā-’ādām] became a living nephesh [being]” 

[FSJ 419-422: I will reference excerpts from Faith, Sexism, and Justice using its own study numbers.]

Relying on Ms. Trible’s work based upon this tendentious rendering of the text, the document goes on to assert that:

In Hebrew, the word for “Adam” means “earth creature;” it is not a proper name but a poetic play upon the Hebrew word for earth. English translations of Genesis refer to “Adam” being formed first and refer to this earth creature as a male, but the original language never suggests that a man was created first. Rather, it recounts the creation of all humanity. Only later does the text refer to distinct bodies, called “Adam” and “Eve.”

[FSJ 423-427]

New Assertion

Of course, noting the relationship between the words hā-’ādām and hā-ʼͣdāmȃ is covering no new exegetical ground, but the assertion that hā-’ādām refers to “the creation of all humanity” is new… and it ignores several striking contra-indicators about the canonical text.  First, it ignores that in its canonical position, this story serves as a complement to Genesis 1:27, “So God created man in his own image, in the image of God he created him; male and female he created them,” which clearly refers to the creation of all humanity.  In its canonical position, the Genesis 2 account adds a layer of narrative detail to the rather sparse account of Genesis 1.   

Poetic Word Play

The assertion that hā-’ādām is, of course, “not a proper name but [only] a poetic play upon the Hebrew word for earth” is not sustainable in the face of the remainder of the Genesis 2 narrative.  It ignores that hā-’ādām never undergoes a formal naming as does his wife in verse 3:20.  A consistent use of Dr. Trible’s hermeneutic should then have us logically declare that Eve is not a proper name, but rather only a poetic trope upon the Hebrew word for life.  Are we to believe Adam (and the rest of the creatures in the Genesis story) are not alive until Eve receives her name in verse 3:20?  The proposition is ludicrous in the extreme.

All of this means that hā-’ādām [Adam] is the name of the first human, and that this name is apt precisely because it is descriptive.  This last point is especially important given the dramatic contours of that happen next; Adam goes on to name “every living creature,” a task that requires that apt, descriptive names be found for each even as his own name is apt and descriptive.  The dramatic significance of Adam’s name crescendos to a climax when the Lord pronounces His judgment over the disobedience of Adam and his wife (not yet named) by proclaiming “By the sweat of your face you shall eat bread, till you return to the ground [hā-ʼͣdāmȃ], for out of it you were taken; for you are dust, and to dust you shall return.” (Genesis 3:19)

Clearly Male

That the first human in the Genesis 2 story is clearly male is indicated by the manner of the woman’s creation in verses 2:21-25.  The creation of the woman from Adam’s bone indicates (among many other things) that Adam is male and his as-yet unnamed wife is female.  The narrative climax comes in Adam’s doxological hymn, “This at last is bone of my bones and flesh of my flesh; she shall be called Woman (ʾiš·šā(h), because she was taken out of Man (ʾîš).” (Genesis 2:23)  That the woman is different from the man sexually is the very basis of her identification and clearly marks out Adam as different from her—that is already, prior to his wife’s creation, male.  Furthermore, Adam’s thanks is proffered because the woman is the essential “helper” that Adam needs.  Hence the apt, descriptive naming of her in accord with her creation; a naming after the same manner as Adam.  However, what the text pushes us to recognize is that her telos as “helper” is made possible by the very fact of her sexual differentiation from Adam, whose sex is already determined and unchanged by her creation.

Far from the social statement’s contention that Genesis 2:7 portrays the creation of humanity in general, the actual text of this verse shows the creation of a singular human nephesh (being), while the creation of humanity (human community and a species capable of being “fruitful and multiplying”) is not accomplished in the Genesis 2 story until verse 22. 

Sexually Differentiated Humanity

Both the Genesis 1 and Genesis 2 accounts therefore show God creating humanity in a sexually differentiated complementarity, a fact that the document wishes at all costs to avoid recognizing because it wishes to achieve a “reading of the Scriptures [that] promotes an understanding of human diversity that is not limited by either a binary or a hierarchical view of gender.” [FSJ 457-458]  The authors of the document must have realized the evident meaning of the original texts, because one of the things that changed from the earlier draft provided for commentary and the one to be considered for adoption at the ELCA’s upcoming churchwide assembly is the next line of analysis:  “The differentiation of humankind into male and female, expressed in Genesis 2, communicates the joy found in humans having true partners, true peers” of the earlier draft document has become in the text proposed for adoption, “The differentiation of humankind expressed in the creation stories communicates…”  In the original draft statement, the authors had inadvertently fallen back into exegesis—reading the text according to its clearly intended meaning—something that needed to be course-corrected in the document to be adopted by the church as official teaching.

Conflagration of Influences

Such unadulterated eisegesis of the most ham-fisted variety should be expected in any document that is deeply influenced by the conflagration of deconstructionism, post-structuralism, Marxism, and reactive, sophomoric cultural analysis that fits under the umbrella of postmodernism.  This is because, as I asserted in my last article, postmodernism views integrity to the data—coherence—as utterly superfluous to the true purposes of communication. 

Course Correction

And this gives me the chance to course-correct a failure of my first article—my failure to state explicitly the observation that led me to draft the article in the first place.  FSJ is more than disingenuous, it is hypocritical because it uses privileged communication from a position of hierarchical advantage to promote the ideology of egalitarianism.  In a technocratic meritocracy like our own, positions purportedly based upon “scholarship” or “expert testimony” like the aforementioned work of Dr. Phyllis Trible carry undue weight and have disproportionate influence.  The inclusion of the transliterated Hebrew words helps bamboozle the nominally educated and those who “just want fairness” (a noble predisposition) into thinking that the contentions of the social statement are supported by solid, relatively incontrovertible scholarship.  This leads inexorably to the conviction that there can be no principled reason to oppose the social statement, and that those so opposed must be of bad character, prompted by despicable (dare one say, deplorable?) motives.

We All Suffer

I have had the opportunity to experience firsthand this resultant dynamic in the less-than-thoughtful, reactionary responses to some of my articles over the years.  I will address some of the correspondence I received over part 1 of this article in the next issue of CORE Voice, but I end this article by noting that all of us suffer when the methodologies employed by FSJ are utilized.  Many have bemoaned the current state of political discourse in America, but few have noted that postmodernism, by removing all objective reference points and reducing all social interactions to mere exercises of power, necessarily forces our philosophical, moral, political, and theological discourse to this extremity.  For a Sola Scriptura tradition like Lutheranism, solid exegesis is the objective touchpoint that prevents our theology from becoming mere tribalism and enables it to retain its character as an expression of the “one holy catholic and apostolic faith.”  On these terms, FSJ not only fails to be an aspect of this faith, but it hypocritically attempts to use privileged internal mechanisms of that faith — Biblical exegesis and church governance structures — to establish a purportedly egalitarian ideology.  These are just two more reasons for its rejection by any church that hopes to remain part of the Church of Jesus Christ.

Many thanks to those who have already responded to the appeal for prayer and mission partners for a faithful, orthodox ELCA pastor and his Spanish-speaking ELCA congregation – Pastor Samuel Nieva and Pueblo de Dios Lutheran Church in Compton, California.  Compton is one of the poorest and most violence-prone cities in California.  A link to the article, which was part of the June letter from the director, can be found here.   

At the current time Pueblo de Dios is receiving $24,000 a year from the ELCA Churchwide and $5,000 per year from the Southwest California Synod, in support of an annual budget of $75,000.  But these amounts are at risk of being reduced, plus Pastor Nieva would like to not be financially dependent upon the ELCA.  Combining the donations from the congregation’s current mission partners, plus the amounts that have been given or pledged in the last few weeks, we are about one-fourth of the way towards meeting the goal of $50,000 per year from mission partners.  If you feel that God is speaking to you and/or your congregation about the needs of this most effective, faithful, and powerful orthodox ministry, please contact me at dennisdnelsonaz@yahoo.com.   

Pastor Steve Shipman wants to be clear that the political statements below are his opinions and do not represent official positions of Lutheran CORE. He served as a pastor in the ELCA for more than 45 years including as Director of Lutheran CORE. He is now an NALC pastor serving an interim pastorate in Camp Hill, Pennsylvania. You can contact him at prsteveshipman@gmail.com.

One could almost feel sympathy for ELCA
Presiding Bishop Elizabeth Eaton as she tries to navigate the minefield that is
the current political debate over legislation permitting or restricting
abortions.

As I noted in a previous article, the ELCA published a social statement on abortion a number of years ago, probably the last such statement that truly included a variety of opinions and was not simply stacked on one side along with a token “conservative” or two to make the outcome look legitimate.

Radical Feminist Cabal

The reality is that nobody in the ELCA officialdom seems willing or able to challenge the radical feminist cabal who are evidently the power behind the crozier. The ELCA has become what Secretary Almen warned against when it was being formed: It is the far left wing of a certain political party at prayer.

Correction

At the end of May poor Bp. Eaton issued a
letter on abortion, followed swiftly by a “correction.” Obviously she stepped
over a line on the first try, which did fairly accurately represent the
statement. The original letter from the Bishop said, “Through this social
teaching and policy statement, this church seeks to travel a moderating path by
supporting abortion as a last resort for pregnancies that are unsafe or a
result of rape or incest.” And that is basically true. But less than an hour
later she issued a correction, dropping “for pregnancies that are unsafe or a
result of rape or incest.”

Bp. Eaton’s Political Issue

Let’s review what the ELCA Abortion Statement actually said. It was quite clear: “…this church supports legislation that prohibits abortions that are performed after the fetus is determined to be viable, except when the mother’s life is threatened or when lethal abnormalities indicate the prospective newborn will die very soon. ” And of course the political issue which Bp. Eaton cannot or will not address is that laws are being passed and celebrated in shameful ways which permit any and all abortions up to the moment the baby comes out of the birth canal. Some political figures even leave it up to the mother to decide whether doctors should be permitted to treat a baby born after a botched abortion.

Abortion and Slavery

I personally believe that the
abortion issue in our time is the moral equivalent of the issue of human
slavery two centuries ago. If the Lord tarries, in another century the ELCA and
the other oldline churches will be seen much as we view those Christian groups
that justified slavery, often on biblical grounds.

Incapable of Biblical Truth

It is ironic that while the ELCA eagerly accuses every white person of being a horrible racist who needs to be re-educated to give up our “white privilege,” (which is even worse if you are a male), it is incapable of speaking a word of biblical truth in defense of vulnerable life unless it serves a certain political agenda.

The Science is Clear

And while on other issues the ELCA champions truths of science to support its political lobbying, the science is very clear that the unborn child has a very different DNA from its mother. The unborn child clearly has a higher moral claim than a spleen or an appendix.

So what can you do?

Goddess Choice

First, pray. Pray because just
as we are still experiencing what the prophets would call God’s judgment over
the practice of human slavery, God will not be mocked over the sacrifice of
innocent life on the altar of the goddess Choice.

Second, join Lutherans for Life, support them with your prayers and financial gifts, sign the petition they have recently posted (links are also on our Facebook page), and learn more about what they are doing.

Nothing is More Important

And third, I’m sorry to say
this, but please reflect on this issue when you cast your vote.  I am unapologetically a single-issue voter. I
believe that nothing is more important today as a political issue than the
protection of all life from conception to natural death. Yes, there can be a
few squishy areas on the extremes. But I cannot support any politician or
political party that advocates and even celebrates abortion without any
restrictions whatever.

March for Life 2020

So maybe that brings up a fourth point. I have gotten involved again in political campaigns to support some strong pro-life candidates. And they know why I support them (although they aren’t about to pander to the abortion lobby to save their political careers). Politics may not be for everybody. But at the very least, I hope to see many of you at the March for Life on January 24, 2020 in Washington (or you can look for a local march). We need some ELCA folks too, since I can no longer hold one end of the “ELCA for Life” banner.

Photos of baby in the womb by Life Issues Institute

Some startling statistics were included in a newsletter article by the president of an ELCA seminary.  According to the president, there are currently 2,776 vacancies in the nearly 10,000 congregations of the ELCA.  That is over one out of every four.  One thousand of those vacancies are for a full-time position.  What makes these statistics even more startling is the fact that the majority of the baby boomer pastors have yet to retire. No wonder there is such an extreme urgency about what Lutheran CORE’s Congregations in Transition (CiT) ministry initiative is doing.     

CiT is a new ministry, sponsored by Lutheran CORE, to assist churches facing the departure or retirement of their solo pastor.  CiT can be especially helpful in two kinds of ministry scenarios: 1. When the pastor has recently announced — or is planning to announce — his or her upcoming retirement; and 2. When congregational leaders who are already dealing with a vacancy have found the search and call process to be longer (and perhaps more frustrating) than they had anticipated.

Each congregation that “signs on” is assigned their own trained coach/consultant to provide customized counsel to the church for up to six to eight months.  These trained coaches are mostly recently retired Lutheran pastors, which means that they are volunteering their time.  This is a pan-Lutheran effort.  We have pastor/coaches who are rostered with ELCA, LCMC, NALC, and AALC.  The only costs to the congregation are the reimbursement of actual travel expenses incurred by the coach, plus a nominal $150 administrative-cost fee paid to Lutheran CORE.  This ministry is not designed to replace the ministry support and resources available to your congregation from your own church body.  Instead it is designed to supplement those resources.

Chuck Amdahl, retired LCMC and NALC pastor and one of the trained coaches, describes CiT in this way:

“It is all about people whose hearts are great for the people of God, for the life of the congregation. . . . As coaches they come alongside of congregations in transition, encouraging and equipping – empowering leaders whose responsibilities include navigating the congregation through uncertain transitions.  These coaches are building awareness, strength, and confidence among its members, renewing purpose (mission) and vitality all the while. 

“I am privileged to work alongside of these coaches.  They are brothers and sisters serving the Lord Jesus and His Church – your congregation, and the very Church which as Samuel Stone so rightly reminds us in that old and favorite hymn composed well over a century ago:  ‘…with His own blood He bought her, and for her life He died.’”   

For more information contact Don Brandt at pastordonbrandt@gmail.com or Dennis Nelson at dennisdnelsonaz@yahoo.com.  You can also read more about Congregations in Transition by visiting the Lutheran CORE website.  A link to that portion of the website can be found here.

by Brett Jenkins, member of the board of Lutheran CORE

Editor’s note: Originally called “Draft Social Statement on Women and Justice,” the document which was developed by the ELCA Task Force on Women and Justice and which has been approved by both the ELCA Conference of Bishops and the ELCA Church Council for consideration by the 2019 ELCA Churchwide Assembly is called, “Faith, Sexism, and Justice: A Lutheran Call to Action.” The ELCA Churchwide Assembly will take place in August 2019.

“Ah! Words! Just words!” the person shouted to the man at the lectern whose speech had just concluded. “Who told you culture is a search for coherence? Where do you get that idea from? This idea of coherence is a Western idea.”

Coherent or Incoherent

I heard Ravi
Zacharias tell this story.  With a
quickness of wit that I can only marvel at, he responded to the person (whom he
later learned was transgendered) by saying, “Before I answer you, Madame, let
me ask you this, then: would you prefer that my answer be coherent or
incoherent?”[1]

---

It is a dangerous proposition to write about someone else’s writing; history is full of literary, philosophical, and political critiques that were complete misfires (often cleverly worded) because the author misunderstood what he was reading. They did this because, not being part of what Charles Taylor would aptly deem the “web of interlocution” from which the original document arose, they misunderstood what was being proposed in the first place.

Having left the ELCA, grateful for the friendships and even some of the formation I enjoyed there but much more grateful to leave behind the posture of defensiveness that necessarily accompanied my ministry as a self-consciously orthodox Christian within it, I wondered actively about the idea of writing this article. I even resisted the pressure of colleagues to do so. I am a pastor of the North American Lutheran Church, and this newsletter has already featured one excellent critique by another NALC pastor, Rev. Cathy Ammlung as well as a critique by ELCA pastor, Stephen Gjerde. Both articles were detailed and incisive, so what can I add to them?

Analysis of the Introduction

Actually I can add one thing: an analysis of how the introduction of the ELCA’s proposed social statement Women and Justice represents the broader conflict of worldviews active within our culture, of which I am, indeed, still a part.

Rev. Ammlung noted in her critique numerous points on which the draft social statement was not only out of step with the Christian (and Jewish) traditions of 2000+ years, but even seemed internally incoherent, out of step with itself. Indeed, as Rev. Ammlung noted pithily, “It’s hard, though, to see in this draft how God’s revealed Word is greater than the sum of feminist, intersectional, and ‘gender/sexual justice’ language.”

Impossible

It is not hard to see—it is impossible to see, for there is no evidence to the contrary in the document, nor should we expect there to be. The constellation of “feminist, intersectional, and ‘gender/sexual justice’ language” emerges from a larger worldview wholly at variance with the Scripture’s line of sight, that of postmodernism.

Gender Feminists

In 1994, doctoral candidate in Women’s Studies at Wellesley, Christina Hoff-Somers, recognized that a foreign ideology had hijacked the equity-seeking feminism of the movement’s progenitors, separating the movement into what she deemed “equity feminists” and “gender feminists,” the latter being the product of postmodern thinking married to the aims of feminism. The feminism with which most readers will be familiar from their time as an undergraduate, on a seminary campus, or from the shriller, attention-getting voices on the nightly news is of the gender feminist lineage, which frequently claims that those Hoff-Sommers characterizes as “equity feminists” are not feminists at all, for they do not share the postmodern presuppositions that undergird their narrative and analysis.

Power

To whit, rooted in the work of theoreticians like Derrida and Foucault, postmodernism sees all social interactions (like the proposed social statement) as “word games,” and word games with only one goal: the exercise of power.

Language of Justice,
Science and Religious Truth

In such an account of the world, there is no way to discern good from evil, truth from falsehood, for all such language is merely a ruse, a “word game” to disguise the naked aggression of one person or group against another. In the view of postmodernism, we are all possessed of worldviews incommensurate with one another and irreconcilable, so our only alternative is civil war through our word games. The intersectional feminist gender-fluid activist by their own reckoning uses the language of justice, science, and religious truth but is merely a campaigner for their own peculiar position—just like everyone else.

Civil War Through
Word Games

Postmodernism allows for temporary alliances but not ultimately the pursuit of jointly-held truth or justice. Witness the growing voices within the gay community expressing relief in the fact that they came of age before the rise of transgenderism because they believe if they were coming of age now they would be forced into hormone therapy and miss out on the adult identity they now espouse. Because postmodernism believes in no higher truth or objective reality to which language correlates but only the exercise of power, it can never be more than a sophisticated exercise in narcissism, an assertion of self over-and-against everything and everyone else.

Sophisticated Narcissism

“Everyone else” necessarily includes God, of course… at least if God is purported to do anything other than underwrite our own self-perceptions and exercise of power through our word games. The postmodernist can use the language of “the Word of God,” but they cannot mean by it what Christians have historically meant—a revelation of something we could not have known without the active initiative of God. Nor can they mean by it what Lutherans have meant by it when they distinguish within that Word Law and Gospel. For both Law and Gospel reveal to us a self so impoverished and depraved it is impossible to affirm, the Law by revealing our inability to be righteous and the Gospel by revealing that we can only be saved by Christ’s righteousness, one utterly alien to ourselves.

Incoherence of
Postmodern Thought

There is a reason why the great theologian Augustine defined sin using the phrase in curvatus in se—“being turned in upon oneself.” When we turn within, seeking something affirmable by God, we cannot find our prelapsarian innocence, and what we produce is the incoherence that characterizes all postmodern thought, including the ELCA’s proposed social statement Women and Justice. The founders of postmodernism actively sought to reject the “Logo-centrism” of Western culture, that is, the logic—the coherence—born of a worldview flowing from a belief in the Logos, belief in an ordering principle within the world that does not take its cues from autonomous human actors.

God Brings Order
and Love

Of course, in the case of Christians, that Logos “became flesh and dwelt among us.” (John 1:14) God’s first act in the Book of Genesis is to call order forth from the primordial chaos, and He uses His Word to do so. The God revealed by the Scriptures is the bringer of order, of coherence.
The amazing news of the Gospel is that this bringer of order does not look upon our profound disorder—our sin—and simply destroy both it and us. In the words of one of my favorite LGBTQIA+ authors, “It is not the perfect but the imperfect who have need of love.” The Gospel is that God knew this long before Oscar Wilde and “so loved the world, that he gave his only Son”—the order-bringing Logos—“that whoever believes in him should not perish but have eternal life.”

Order is Inherently
Hierarchical

Unfortunately, the God who brings order and coherence to not just the created order but our own lives in spite of us is necessarily antithetical to the worldview underlying the ELCA’s proposed social statement, for order is inherently hierarchical; it privileges truth over falsehood and so some narratives over others. This God also calls us away from the contemplation of ourselves—away from seeking affirmation of any sort, no matter what we find within our experience—and to the contemplation of Jesus Christ, in whom alone we are to find our un-hyphenated identity. Far from the postmodern de-legitimization of distinctions inferred by postmodern exegetes, Galatians 3:27–28 (“For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.”) teaches us that only Christ is acceptable to God and so we are to find our true identity in Him, not in any other identity, real or imagined.

ELCA Anti-logic

The unity gestured to by Paul as he ends this thought is not incidental. Just as the word adhere means “to stick together,” so the word cohere means “to form a whole.” The unity in justice that is to characterize the Body of Christ and claims to be sought by the ELCA’s latest social statement cannot be pursued using it as the mechanism, for its own internal logic is anti-logic; it reviles any coherence that would not privilege every self-perception and self-identification.

Viral Attack

A virus uses the body’s own self-defense system to undo an organism. The ELCA’s proposed social statement Women and Justice is necessarily incoherent because, in ways I assume its authors may not even be aware of because they have probably not read the primary texts that gave birth to postmodernism (Foucault and Derrida are, after all, inordinately difficult authors to plow through), it appropriates the language of truth and justice, sin and righteousness, Law and Gospel, and uses them virus-like to hobble and, if possible, undo the order-bringing work of God’s Word, inverting its meaning as necessary in order to serve an agenda not born of the Word itself. Women and Justice is an example of postmodernism gone viral within the Body of Christ, seeking to destroy it, and if the ELCA hopes to remain Christian in a way that will permit them to be recognized as such by other Christians not held captive to the postmodern mindset, they must not only reject it, but the worldview that informs it.

Moreover, all Christian communions functioning within the increasingly-postmodern West must be on guard against the same virus that has so deeply infected the ELCA and other mainline, revisionist Protestant bodies as well as (smaller) sections of the Roman Catholic and even Orthodox churches. It is in the water around us, and we must fortify our immune systems against it if we hope to not have our health compromised… or worse, to die as non-Christians mouthing Christian-sounding words.

Justice can and must be pursued for not just women and minorities but all people without de-privileging the truth or re-writing the Word of God. The Logos—coherence Himself—demands it.

[1] https://www.rzim.org/read/just-thinking-magazine/an-ancient-message-through-modern-means-to-a-postmodern-mind

Image [of virus attacking cell] by Darwin Laganzon from Pixabay

Photo [Protest]
by Peyton Sickles on Unsplash

by
Dennis Nelson, executive
director, Lutheran CORE

In the March issue of our newsletter, CORE Voice, we included information about the ministries of two of the pastors who were going to be presenters at the Rekindle Your First Love event.  Another one of the persons who was going to be a presenter, NALC pastor Wendy Berthelsen, heads up a non-profit Christian teaching ministry called Call Inc., which mobilizes ordinary people “called” by Christ Jesus our Lord to “incorporate His call” into all of life, 24/7: home, family, church gathering and “glocal” (local to global). Wendy writes:

We offer seminars and resources that are
available on our website: http://www.callinc.org. We take seriously that the Biblical
Greek word for church (ekklesia) literally means “called out
ones.” We believe “called out ones” gives both the definition
and purpose of church: “Ones” … ordinary people “called”
by Christ Jesus our Lord, to go “out,” transforming the world in
Jesus’ name, with His Gospel and in the power of the Holy Spirit. Therefore,
actively teaching about living God’s call and helping people to recognize and
discern the Holy Spirit’s call and gifts is crucial to being the church.

by Cathy Ammlung, Secretary of the board of Lutheran CORE

The view from the front of the chapel in the Desert Retreat Center, where the training event was held, looks out on the beauty of Arizona’s Sonoran desert.

In early April we had a training event in Arizona for the Congregations in Transition ministry initiative.  We now have eight (mostly retired) Lutheran pastors who are ready to serve as coaches for congregations that are between pastors.  Another option is for the coach to begin working with a congregation even before the pastor has retired or resigned to take another call.  If you would like to know more about how one of these coaches could be of help to your congregation, please contact Don Brandt at pastordonbrandt@gmail.com or Dennis Nelson at dennisdnelsonaz@yahoo.com. 

Fear of Pastoral Vacancies

For most of my 29 years as an ordained pastor, I have served small congregations and/or congregations that had a pastoral vacancy. Even in healthy parishes with little conflict, they consistently had two major concerns. One was the fear that there might be a protracted (and possibly unsuccessful) search for a new pastor. The second was that, rather like a tire with a slow leak, the life of the congregation was going to “go flat.” Energy, commitment, contributions, and attendance would diminish. Especially in small, isolated parishes that could not obtain a full (or significantly part-time) interim pastor, maintaining the worship life, fellowship, pastoral care, and outreach of the congregation seemed like a nearly insurmountable task for the lay leadership.

Team Your Congregation with a Coach

The Congregations in Transition initiative, developed by Pastor Don Brandt and Lutheran CORE, addresses these concerns by teaming an experienced, usually retired pastoral “coach” with such a congregation. The coach helps the laity (through a Leadership Team) to confidently and competently navigate the challenges of a pastoral vacancy, to maintain the critical tasks of ministry and mission, and to thereby pave the way for a call committee to focus on its unique tasks with less distraction and stress.

Tap into God-given Gifts

The workshop I attended as a “coach in training” was challenging, packed with useful insights and information, and very helpful. I like the way it calls for coaches to develop personal relationships with a small “Leadership Team” in order to tap into their God-given gifts for leadership, decision making, spiritual growth, and Christian care for their congregation and its members. Rather than feeling helplessly adrift, the laity are empowered to be the Church, the Body of Christ, beloved of Christ and lavishly endowed by the Holy Spirit with every good gift needed to care for one another and to weather what often seems like a “time in the wilderness.”

One Small Discipleship Step

One thing I’ve learned over the years is that congregations can sometimes feel so desperate to call a pastor, any pastor, that they rush through the call process and sometimes make a bad decision. And if the process drags out, they become so discouraged that they simply drift – and some members just leave, often permanently. An experienced coach helps them understand that they really can see – and take – one small, necessary “discipleship step” after another; and each small step can strengthen their faith, prayer life, discipleship, fellowship, stewardship, and outreach. They can discern what they need to do to care for one another, proclaim the Word of God, and reach out with Jesus’ love to their neighbor. And they can redeem that in-between, interim time, to prayerfully consider what gifts a new pastor would best have to continue their growth in faith toward God, fervent love toward one another, and loving witness and outreach to their neighbors.

I hope that many Lutheran congregations will benefit from such coaching relationships and experience interims as precious seasons of growth in faithfulness, trust, and obedience to their Savior and Good Shepherd!