I am very grateful for all the people who expressed deep concern over the movement I described in my April letter from the director to “cancel” the Gospel of John and remove John 18-19 from the lectionary readings for Holy Week, because of the claim that they foster anti-Semitism.  A link to that letter can be found here.

In that same article I mentioned an even deeper concern – a movement not just to cancel the passion narrative in John, but to “cancel” the passion.  There are many within the ELCA and other liberal/progressive, mainline denominations who reject the teaching that Jesus died for our sins.  Instead they make Good Friday into the supreme example of Jesus’ bold political protest against the Roman empire, even unto death.  And now we need to join in the work of dismantling empires and all other oppressive, political and social power structures. 

One pastor wrote, “Empire killed Jesus for being a good rabbi, telling the truth, and therefore was a threat to the power structure.”  Unfortunately, many agree. 

Another pastor offers the following rewrite of two verses of the hymn, “O Sacred Head Now Wounded.”

Verse 2 –

What you, dear Jesus, suffered casts light upon our way,

We see the cost of loving and living for the day

When all God’s children flourish in justice and in peace,

When hungry mouths will be fed and warring ways will cease.

Verse 3 –

What language shall I borrow to thank you, dearest friend;

For this your selfless living, your love that did not bend?

May my life bless all people, may my love bring you praise,

That all might share God’s blessing, that all would know God’s grace.

According to this approach, I do not need a Savior to die in my place, forgive my sins, break the power of sin, and defeat the great enemy death.  Rather I just need to be inspired and motivated to join in the effort to oppose all oppressive power structures.

But the Scriptures clearly teach that Jesus died for our sins.

In 1 Corinthians 15: 3-4 the apostle Paul emphatically states, “For I handed on to you as of first importance what I in turn had received that Christ died for our sins in accordance with the scriptures, and that he was buried, and that he was raised on the third day.”  Paul clearly states that not only did Jesus die for our sins, but also that that teaching is “of first importance.” 

Revelation 1: 5 – part of the second reading for the second Sunday of Easter – says, “To him who loves us and freed us from our sins by his blood.”  First John 2: 2 describes Jesus as “the atoning sacrifice for our sins.”  In John 1: 29 John the Baptist calls Jesus “the Lamb of God who takes away the sin of the world.”  Is there any way to interpret that verse except to say that John is comparing Jesus with the Old Testament lambs upon whom the sins of the Israelites were laid and who died in their place?  Paul also wrote to the Corinthians, “He made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Corinthians 5: 21).     

Now certainly there are many additional ways to describe the saving work of Jesus.  He came to seek the lost (Luke 19: 10).  He rejoices when He finds us and when we come home (Luke 15).  He forgives, restores, and gives power for new living (John 8: 3-11).

I think one of the best passages for describing the rich variety of ways in which God has acted in Jesus can be found in the second chapter of Paul’s letter to the Colossians. 

We were buried with him in baptism and raised with him through faith in the power of God (v. 12).

When we were dead in trespasses, God made us alive together with Christ, when he forgave us all our trespasses (v. 13).

He erased the record that stood against us with its legal demands (v. 14).

He set this aside by nailing it to the cross (v. 14).

He disarmed the rulers and authorities and triumphed over them (v. 15).  (Based upon my reading of Ephesians 6, I am certain that Paul meant the spiritual powers of evil, not the political powers of Rome.) 

He made us alive. The charges against us were dropped.  The powers of evil were defeated.  All this Jesus did through the cross and the resurrection.  And that is a whole lot more than just calling on us to join with Him in His struggle against oppressive political and social power structures. 

Those who reject the teaching that Jesus as God the Son died for our sins do so because they claim that that teaching makes God the Father into a cruel, vindictive child abuser.

I would reply that rejecting the teaching that Jesus died for our sins is missing the whole point of the seriousness of our sins and the depth of God’s love.  Romans 6: 23 clearly says that “the wages of sin is death, but the free gift of God is eternal life in Jesus Christ our Lord.”  It is not that the Father inflicted His wrath upon the Son in order to satisfy the anger that He felt towards us.  Instead in giving His Son, God out of His great love for us gave Himself.  He Himself paid the price for us.  He satisfied His own requirements of justice.  And He won the victory over death and the power and penalty of sin.

But how widespread is it in the ELCA to reject the teaching that Jesus died for our sins?  I am not aware of any official doctrinal statement that has been approved by the ELCA Church Council, the Conference of Bishops, and/or a Churchwide Assembly which says, “We no longer believe that Jesus died for our sins.”  But evidence of how widespread this belief is is abundant, and it seems to be growing.  Here are some examples.  I will begin with two more extreme examples.

1.

Illustrated Ministry is a curriculum company whose faith formation resources are popular among many in the mainline denominations, including the ELCA.  Here is a link to an Easter resource. 

This resource describes itself in this way.  “This script outlines the way in which Jesus upended corrupt systems of power.  Because of his power, popularity, and message, those systems retaliated.”  It also says, “The good news of Jesus is often bad news for those who would like to accumulate power over others.  But in the end, death was not the end of Jesus!  We witness how Jesus lives.  His message of love and justice gives us hope.”  Did you get that?  Jesus dies only because he “upended corrupt systems of power.”  It is not that our sins need to be and are forgiven.  Rather we are to go and do likewise.

2.

Daneen Akers, author of the highly popular progressive/liberal curriculum, “Holy Troublemakers,” is another person who believes and who spreads the belief that Jesus died because he upset the status quo.  Here is a link to her article.

In this article she quotes another person as saying, “Jesus’ death was an interruption in his ministry, not the point of it.  His message of love-your-enemies, the last-shall-be-first, and God’s-realm-is-for-all was deeply threatening to the status quo.  So he was executed by the state as a cautionary tale for those who would follow his teachings.  This is why Jesus died: His teachings upset powerful hierarchies and status quos, so he was executed by the state.  The good news is that death and violence didn’t have the last word.  It’s a love-ultimately-wins story.” 

Many of the books in the picture in the article are published by Augsburg Fortress and/or are assigned or recommended as texts in ELCA seminaries.   

But some might say, But that does not mean that anyone in a leadership position in the ELCA is saying anything like that.  Is anything like that being said by anyone who would officially represent the ELCA?  Here are three examples. 

1.

Here is a blog post from the Rev. Dr. Kristin Johnston Largen, president of Wartburg Seminary, in which she condemns Isaiah 53 as “abusive” in theology.

2.

Here is a Huffington Post editorial by the Rev. Dr. David Lose, former president of the Lutheran Theological Seminary at Philadelphia and author of “Making Sense of the Cross” (published by Augsburg Fortress).  Dr. Lose also condemns “Christ died for our sins” as abusive theology.

3.

Here is a video from the “Animate: Faith” curriculum, published by Augsburg Fortress, in which famed ELCA pastor and public theologian Nadia Bolz-Weber condemns the idea that Christ died for our sins as divine child abuse.

I do not hear what Drs. Largen and Lose, and Pastor Bolz-Weber are saying as going as far as Illustrated Ministry and Holy Troublemakers are going in totally reinterpreting the life, death, and ministry of Jesus, but I also know that things never stay where they are now.  What is extreme now will soon become norm.  There is nothing about the ELCA that would tell me that the ELCA is able to go “just a little bit off base” without soon being “very far off base.”  Especially if more popular and accessible materials like those from Illustrated Ministry and Holy Troublemakers, and the content of books which are assigned as seminary texts, have a far greater influence on the average person and seminary students/future pastors than the writings of current and former seminary presidents. 

God is not a cosmic child abuser.  God is not wrathful and vengeful and anxious to take out on Jesus the anger He feels towards us.  But the Scriptures are very clear in teaching that Jesus died for our sins.  Any theology of what Jesus did on the cross must take that clear teaching into account in order to remain faithful to the Bible.   

There are many things that these people are saying that we need to hear, such as –

• The cross is God’s greatest expression of love rather than an expression of God’s wrath.
• The cross shows that when humans do their worst, God can bring about His best. 
• The cross shows that God is with us in all of our suffering.
• God is on the side of those who are the victims of the abuse of power, rather than on the side of the abusers of power.

From the cross Jesus cried, “It is finished.”  He did say that those who wish to follow Him must take up their cross.  But from the cross He did not cry, “Go and do likewise.”

Have you ever wondered what good it does to “like” something you read on social media?

Lutheran CORE mostly posts information, such as newsletter articles, devotions, and prayers, while others may post about their children or pets. We don’t see everything everyone posts and they don’t see everything CORE posts either. It turns out that each social medium platform (Facebook, Twitter, and Instagram are examples) uses math to decide who sees what.

So how do we reach people, especially our youth, who don’t already know about us? It turns out that each platform uses social signals (likes, comments and shares) in deciding what is popular and important. The mathematical formula tracks the social signals and the people doing the social signaling. It also tracks the posters’ friends and their interests.

Why? Because the platform tries to decide whether each post is of general interest or just of interest to your little corner of the Internet. It also considers whether people in other places are interested in the topic. Like it or not, you won’t see a post unless the platform’s math formula decides that it is right for you. To quote Big Commerce [emphasis added], “Increased social signals indicate good domain authority and demonstrate a URL’s value. When large numbers of users share and like a page, it indicates that the page is genuine and contains substantive or entertaining content.” (BigCommerce)

Most of you are probably aware of Facebook or Twitter at this point, but what about Instagram? Instagram is a social media platform that emphasizes photo and video sharing and, more importantly, lots of young adults and high school students use it.

If we want to combat the secular world by making it possible for our children and grandchildren to read our posts, then we need to use the apps they use, write the way they absorb information, and do all we can to let the various platforms know that our posts are worth reading.

How do we do that? In a nutshell, we start by creating accounts for each of the major social media platforms. We then need to increase the popularity of a page and its posts by liking / following the posts, and by occasionally sharing them or writing substantial comments. We may get flagged as spam if we only write generic comments such as “Awesome post!”

Even better than being a one-man band is to get a small team doing these things regularly! Maybe your bible study or young adult group would accept the challenge. Children and youth may be hesitant to share a post, but they may be very willing to “like” a post.  That helps too.

Lutheran CORE began publishing to Instagram on February 17^th, 2022. We currently have 17 Instagram followers. How many will we have two months from now when our May issue is released? It could literally be hundreds if our dedicated readers create an Instagram account and start to like, share, comment, and follow our posts.

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Click here to visit Lutheran CORE’s linktree which includes links to Lutheran CORE’s Facebook, Twitter, Instagram and YouTube pages as well as other posts of interest.

You can also click (or select) on the buttons below to go directly to Lutheran CORE’s accounts. When you visit our YouTube channel, please subscribe to it and enjoy the video book reviews we have posted there.

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Jesus said, “Go!” and this is one practical way you may help reach the lost and looking.

A friend of Lutheran CORE has written a side-by-side, phrase-by-phrase comparison of every phrase in the Lord’s Prayer as used by Ebenezer HerChurch with the version of the Lord’s Prayer as translated by the English Language Liturgical Consultation.  Here is a PDF link to that comparison, but it is also below in text.  Per Lutheran CORE’s Executive Director, Dennis Nelson, “People need to know how bad Ebenezer HerChurch is and that the ELCA allows it.”

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The Lord’s Prayer is one of several liturgical texts which have been rewritten for use in worship at HerChurch. How does the revision fare? Here is a side-by-side, phrase-by-phrase comparison of every part of the The Lord’s Prayer as used at HerChurch with every corresponding part of the standard edition of The Lord’s Prayer as translated by the English Language Liturgical Consultation (ELLC), with commentary on the revision.

HerChurch	Original
Our Mother	Our Father

This part scraps the biblical witness to take up unsanctioned innovation with pagan roots. In the biblical text, nowhere do we find a model of, and nowhere are we given the authority for, calling upon God by the name “Our Mother”. Worship of the “mother”, the “goddess”, the “divine feminine”, is a marked feature of pagan religious tradition. It has no basis in Christianity.

HerChurch	Original
who is within us,	in heaven,

Gone, in this part, are the ideas of heaven and that we have a higher power above us. We are to look within ourselves, rather than up to the one who is greater than we are. But God is above us, and greater than us. It is this very fact which makes the incarnation of Jesus Christ so radical: that God, the Most High, humbled himself to become like us, to suffer and die for us.

HerChurch	Original
we celebrate your many names;	hallowed be your name;

This part lacks humility. Rather than ask God to do for us, in this part, we are to tell God what we do. Rather than submit to God’s authority and will, we demand that God must submit to us. Absent is the notion that God’s name is holy, and the implied petition that God’s name be made holy in us. In fact, there is no mention of holiness in the revision.

HerChurch	Original
your wisdom come,	your kingdom come,

In this part, rather than ask for God’s kingdom—in which all wrongs are made right, all of God’s people belong, and all of creation is made whole—to come amongst us, here we are to ask merely for “wisdom” to be bestowed upon us. A rather myopic and self-centered request.

HerChurch	Original
your will be done, unfolding in the depths within us.	your will be done, on earth as in heaven.

Gone, again, is the idea of heaven, in this part. And, again, we have a myopic request. Rather than ask for the whole world to be subject to God’s good will, we are to ask only for God’s good will to unfold within ourselves. Quite inconsiderate, myopic, and self-centered.

HerChurch	Original
You give us everything we need.	Give us today our daily bread.

This part is more of a statement than a petition, an affirmation of sorts. The statement is not wrong, strictly speaking, as God does indeed give us everything we need. But the revision entirely misses a key point of the original petition: that we are told to ask, and free to ask, for our Father in heaven to provide our every need. God invites us to ask, and graciously provides for us.

HerChurch	Original
You remind us of our limits and we let go.	Forgive us our sins as we forgive those who sin against us.

Gone, in this part, is the notion that we have “sins” for which we need God’s “forgive[ness]”, which is central to Christian faith. It is replaced with the words that we are “remind[ed] of or limits” and that “we let go”. But “sins” are not mere “limits”. “Sins” are trespasses against the Law of God. And we aren’t merely “remind[ed]” of our sins, nor are we to simply “let go” of

them. God calls on us to repent–confess, turn away from our sin, and turn again to God–in order to receive God’s forgiveness. Also gone, in this part, is the notion that we, too, are to forgive.

HerChurch	Original
You support us in our power,	Save us from the time of trial,

Entirely absent, in this part, is the notion that we are tempted, let alone that we need deliverance from temptation. That is replaced with an affirmation that God, supposedly, “supports us in our power”. But what kind of power? And to what end? The prayer does not say. God does not always “support us in our power”. Scripture has many examples of God rebuking the powerful, and of God taking away power from those who misuse it.

HerChurch	Original
and we act with courage.	and deliver us from evil.

Entirely absent is the notion that there is “evil” which we need to be delivered from. Instead there is an affirmation that, supposedly, “we act with courage”. But what act do we do with courage? Is it, or is it not, something of which God approves? Again, the prayer does not say.

This prayer is not particularly comforting to one who knows well that he or she does not “act with courage”. The original prayer is a source of strength to the weak ones who pray it in times of trouble. The revision expects that the one who prays is already strong and courageous.

HerChurch	Original
For you are the dwelling place within us, the empowerment around us, the celebration among us,	For the kingdom, the power, and the glory are yours,

This seems to be an attempt to avoid words that reflect power and hierarchy: “kingdom”, “power”, “glory”. There are some for whom it has become fashionable to replace “kingdom” with “kin-dom” for similar reasons. But the reality is that God is our King, has power over us, and has glory above ours. God is not our equal. God is greater. To strip that away masks the truth that above everyone and everything, above even the most powerful, God is King.

Again, the revised wording is self-centered rather than God-centered, inward-facing rather than Godward-facing. Rather than God’s “kingdom”, God’s “power”, and God’s “glory”, it speaks of our “dwelling place within”, our “empowerment”, our “celebration”.

HerChurch	Original
now and forever. Blessed be.	now and forever. Amen.

“Blessed Be” is a pagan greeting, as well as a common way to end prayers in neopagan traditions. And herein is revealed the true origin of the Our Mother in Heaven prayer, and more broadly, of the “Divine Feminine” spirituality which HerChurch promotes: paganism.

This “Divine Feminine” is not merely a contextualization of the historic Christian faith for women; it is something entirely different, which borrows heavily from pagan traditions, without truly “baptizing” them. The resulting religion strays quite far from biblical Christianity. It cuts out essential doctrines of the Christian faith, and it adds beliefs which are contrary to the Christian faith. We clearly see it happen in this revision.

This prayer is not the Lord’s Prayer. It is not even a poor imitation of the Lord’s Prayer. It is something different entirely. It bears little resemblance to the original, since it has been so thoroughly rewritten according to the whims of the “Divine Feminine” spirituality followers.

This prayer is not suitable for use in true Christian worship; avoid it entirely. Choose a standard translation of the Lord’s Prayer instead, in order to truly pray the prayer that Jesus taught us.

Introduction

A question I am often asked by people is this – How did it happen?  How did LGBTQ+ values, priorities, and agenda completely take over the ELCA, and so quickly?  The purpose of this article is to show how the principles of community organizing were used most effectively to bring about this change.

The ELCA was formed in 1987 and began functioning as a church body in 1988.  At the 2005 Churchwide Assembly traditional values prevailed, though just barely.  It was not until 2009 that standards changed, and look at all that has happened since.  For nearly twenty-two of the thirty-four years that the ELCA has existed, at least the officially recognized position was more traditional.  It has only been during the last twelve years that revisionist views have prevailed.  Actually and officially, the 2009 ELCA Churchwide Assembly only gave its blessing to (PALMS) publicly accountable, lifelong, monogamous same sex relationships.  But in reality the ELCA has fully embraced the LGBTQIA+ agenda, values, priorities, and lifestyle.  The ELCA has completely marginalized anyone who holds to any other view, and it is charging ahead at such a rapid pace that it makes you wonder whether anything could stop it except a total crash.

How did it happen?  Part of the answer can be found in the fact that those who have been driving this are super focused and relentlessly dedicated.  Part of the answer can also be found in the image of lily pads on a lake.  Let’s say that the area of the surface of the lake that is covered by lily pads doubles each year.  At first, the amount of increase is small.  Then it becomes larger and more noticeable.  Eventually lily pads are covering half of the lake.  At that point and at that rate how much longer will it take for lily pads to cover the entire lake?  One year.

Community Organizing

A more detailed answer can be found in the principles of community organizing and how that methodology has been used extremely effectively by such groups within the Lutheran community as ReconcilingWorks.  ReconcilingWorks is an organization that since 1974 “has advocated for the full welcome, inclusion, and equity of lesbian, gay, bisexual, transgender, queer, intersex and asexual/aromantic (LGBTQIA+) Lutherans in all aspects of the life of their Church, congregations, and community.”  Specifically we will be looking at how community organizing is the central approach employed by the Building an Inclusive Church Toolkit (BIC) developed by ReconcilingWorks in order to change peoples’ minds, turn the minority position into the majority position, and thereby take over the church.  A link to the Toolkit can be found here. 

Community organizing is also the primary approach employed by many other social justice activists – in the secular world as well as in the mainline church – in order to push for social change.  It is popular because it works.  Its techniques are effective, which is why and how the liberal/progressive movement has been so successful in taking hold of the mainline church and secular society.

Lutherans who hold to a high view of the authority of Scripture need to be aware of this process, so that we might develop and offer an effective response.  Our failure to do so is a major reason why we are losing the battle – in the mainline church as well as in the secular world – to the LGBTQ+ agenda and other liberal/progressive concerns. 

Texts

Here are some resources that you can use for further study.  Fortress Press is “an imprint of 1517 Media.”  1517 Media is “the ministry of publishing of the Evangelical Lutheran Church in America.”

• Building an Inclusive Church Toolkit by Reconciling Works
• Doing Justice: Congregations and Community Organizing by Dennis A. Jacobsen (Fortress Press)
• Faith-Based Organizing by Charles Frederickson, Violetta Lien, Herbert E. Palmer, and Mary Lou Walther (Fortress Press)
• Faith-Rooted Organizing by Alexia Salvatierra and Peter Heltzel (Fortress Press)

Theological Education

Several ELCA seminaries offer classes and/or training in community organizing as part of the public theology and/or practical theology components of the seminary curriculum.  At one ELCA seminary the “public church” curriculum has become the primary organizing principle around which the degree programs are structured.  At other ELCA seminaries, efforts have been made and/or are in progress to expand the “public theology” focus, often at the expense of Biblical and confessional theological content.  At one ELCA seminary a career in community organizing is one of the possible career pathways that the Master of Theological Studies (M. T. S.) degree leads to and prepares for.

Background

Community organizing methodology was developed by Saul Alinsky, a secular Jewish man, in the late 1930’s.  Although Alinsky never identified as a socialist and/or a communist, he shared in common with them radical left (for his time) ideology, concern for the poor, and support for working-class communities and labor movements.  Alinsky saw the need to fight for specific goals and used the principles and techniques of community organizing to achieve those goals.

Overview

Community organizing relies on two main things – strong relationships and shared values.  Community organizers use these two things to change the minds of community members in order to get them to support a cause.  In this way they build a coalition of supportive people.  They then rally these people together and work together to press for change.

Community organizing begins with the following steps –

• Gather together a small core team of people who are already committed to your cause. These are the people who will start the process of pushing for change.
• Gather information about individual people as well as about the community. Build relationships with people.  Learn about what they believe and why.  Use what you learn to plan your approach.  Identify key influencers and supporters who may be assets to your cause.
• Tell stories which evoke sympathy and support for your cause.
• Build common ground with your community (shared values and/or experiences).
• Educate the community in order to bring its members to your side.
• Once the initial prep work has been done, choose a course of action.
  • Either a conflict approach, where the people in power are seen as your enemy.  If so, confront them and take them down.
  • Or a consensus approach, where the people in power are seen as people who can change their minds.  If so, convince them to side with you.

Building an Inclusive Church Toolkit

The Building an Inclusive Church Toolkit from ReconcilingWorks builds upon, and relies upon, the community organizing method.  Its approach assumes that there is already support from the leadership (clergy, church council, lay leaders, etc.) and that what needs to be done is to convince the rest of the community – enough to secure a 75% vote for RIC (Reconciling in Christ) status, as required by ReconcilingWorks.

As such, the proposed course of action is similar to the consensus approach.  However, normally in community organizing the primary target is people in power (i. e. the clergy).  However, in the BIT Toolkit, the primary target is the community at large (i. e. the congregation).  The primary target’s minds need to be changed in order to accomplish the desired goal. 

A Faith Community Assessment Survey is taken to evaluate the faith community’s current position(s).  A link to the survey can be found here. Based upon the results, one of three timelines is suggested – Cautious, Moderatus, and Adventurous.  The timetable ranges from six years to under one year.  But no matter how long it may take, those working to bring about change are focused and relentless.  

Whichever timeline is followed, the process is broken down into eleven steps, and there are six tools that are employed in order to work the process.  These steps and tools are described in the Toolkit.  Four of the six tools are Graceful Engagement, One-to-One Visits, Public Storytelling, and Scriptural Engagement.

Scriptural Engagement

It is interesting – and significant – that the sixth step – Providing Educational Opportunities – and the sixth tool – Scriptural Engagement – both come so late in the process.  Typically, people who hold to a high view of the authority of Scripture would begin by focusing on what the Bible says.  But that is not what the BIC Toolkit does.  Instead the primary means of building community support are finding shared values – such as diversity, equity, inclusion, and welcome – and then engaging in carefully crafted storytelling in order to evoke sympathy and support for the cause.  “Scriptural Engagement” does not actively come into play until the steps that build support from the community have already been completed. 

It should not surprise us that “Scriptural Engagement” does not come until late in the process.  The Bible does not support what ReconcilingWorks is trying to accomplish.  The Scripture passages that are included in the BIC Toolkit include Luke 10:29-37 (the parable of the Good Samaritan), John 4: 4-26 (Jesus and the woman at the well), Matthew 22: 35-40 (the Greatest Commandment), Matthew 26: 51-52 (Peter’s cutting off the high priest’s servant’s ear), and Luke 23: 34 (one of the words of Jesus from the cross.)  There is obviously no way that these passages support the LGBTQIA+ agenda.  They do not even address LGBTQIA+ issues.  No wonder support and agreement must be built in other ways rather than on the clear message of Scripture.  Relying on the principle that feelings are often more important and more powerful than facts when it comes to convincing people to change their minds, the BIC Toolkit focuses on feelings-based approaches, such as storytelling, rather than on facts-based approaches, such as asking what the Bible says, in order to get people to come on board with the cause. 

By the time the “Scriptural Engagement” tool comes into active use, the community’s minds and hearts have already been shaped into being LGBTQ+ affirming.  Very little of Scripture is engaged with, and the purpose as well as the message of Scripture is distorted.  The whole of Scripture’s message is reduced to three themes –

1. We are called to love God and love our neighbors.
2. It is not our place to judge.
3. Treat others as you would want to be treated.

Specific passages from Scripture which appear to support these themes are selectively chosen in an effort to demonstrate that these ideas form the fundamental message of Scripture.

Other themes of Scripture – such as sin and our need for God’s forgiveness, God’s command that we repent of our sins, our need to obey God, and the Bible’s instructions regarding holy living – are minimized or avoided entirely. 

The prescribed approach to the so-called “clobber passages” (the passages that clearly speak against same-sex sexual behavior) is to avoid them, or else to minimally engage with them only as needed, until the three themes mentioned above are firmly established in the hearts and minds of the community as the primary message of Scripture.  Only then are the “clobber passages” engaged with, under the assumption that, if indeed the primary message of Scripture is one of welcome and inclusion, and the “clobber passages” are neither welcoming nor inclusive of LGBTQ+ identified people who are engaged in same-sex sexual behavior, then either we have misunderstood these “clobber passages” or the “clobber passages” must be wrong in some way. 

With so little engagement with Scripture, and with what little of Scripture is utilized being so badly misrepresented, people are left with an understanding that is far from biblically sound.

I will be completing this article in my February Letter from the Director.  In that second part I will tell more about how the Building an Inclusive Church Toolkit uses the principles of community organizing to change people’s minds and get them on board with the cause.  I will also offer several suggestions as to what those with a high view of the authority of Scripture need to do and can do in order to provide a viable, effective, and convincing alternative. 

Lutheran CORE continues to provide monthly video reviews of books of interest and importance.  Many thanks to Ethan Zimmerman for doing this month’s video review of Roland Bainton’s classic, “Here I Stand: A Life of Martin Luther.”  Ethan is an NALC college student who plans to attend the NALC seminary.  He is part of Lutheran CORE’s younger persons group and has been a college-aged mentor with the NEXUS program of Grand View University.  A link to his review can be found here.

In this review Ethan focuses on three events in the life of the reformer.  The first one is the time when Luther celebrated his first mass.  He was utterly terrified because he did not feel worthy to consecrate the elements.  Ethan mentions that this shows the genuineness and sincerity of Luther’s faith.  He really cared about what he was doing.  The second event is the Diet of Worms, where Luther proclaimed, “Here I stand; I can do no other.”  Having personally come under attack for his faith, Ethan was inspired by the courage and conviction of Luther as he was being attacked for his faith.  Ethan said, “I felt like I was in the room with Luther.”  The third event is the death of his fourteen-year-old daughter Magdalena.  Ethan shares how he was deeply moved by this giant of the faith and giant of history showing his humanity in his expression of sorrow over the death of his daughter. 

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

Our plan is to publish a new video book review during the first week of every month.  Many of the books that are being and will be reviewed are described either in the List of Confessional Resources on the Seminarians page of our website or in the Resources for Youth and Young Adults on the Young Timothy page of our website.  Those lists can be found here and here.

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

by Ethan Zimmerman and Luke Ratke

Executive Director’s Note: Many thanks to Ethan Zimmerman and Luke Ratke for telling us about their experiences at NEXUS this past summer.  Ethan and Luke are both NALC college students and are planning on attending the NALC seminary after graduation.  They have also made a video about NEXUS, which is posted on our website.  A link to that video can be found here.

NEXUS is a vocational discernment institute rooted in Lutheran theology hosted by Grandview University in Des Moines, Iowa, and it is a week full of blessings! High school students who are contemplating their vocation, what God’s call for their life is, come to NEXUS and experience fellowship with other young Christians who are going through similar journeys. Morning and evening worship, classes on the Old and New Testament taught by solid Lutheran professors, small group discussions led by college-age mentors, and lots of prayer are all part and parcel of what NEXUS is, learning where God’s call meets your life!

Hi, my name is Luke and here are some of my thoughts on NEXUS: NEXUS is a great organization, because God makes it one! I loved being able to be a college-age mentor and a leader for the high school participants at NEXUS. Furthermore, I also liked being able to learn about God at NEXUS with and through the high school students.

My favorite thing about NEXUS this year was getting to meet and talk to Christians I had never met before or only briefly. I was able to talk to pastors, professors, and other Christians about Christianity. For myself, who someday wants to do full-time ministry as my career, working at NEXUS let me have conversations with other college-age students and high school students who think their vocation is full-time ministry. I also was able to practice and learn skills that will someday help me when I am doing full time ministry because I was a college-age mentor at NEXUS. Such skills were helping lead a small group, writing/giving a devotion, talking about the Bible with other people, etc.

Hello all, my name is Ethan Zimmerman, and this is my perspective on NEXUS!

NEXUS is something truly special, something that I don’t think happens anywhere else. NEXUS is not just another church or bible camp; discipleship and vocational discernment happen, and bonds of Christian fellowship that will stand the test of time are forged. My time as a NEXUS mentor was truly a blessing, and as my fellow mentor Chris put it, good for my soul!

The topic of discipleship is something that has been on my mind for quite some time. I have wondered how I can disciple the people around me while I am at college, and being at NEXUS showed me how! Even though we were only with the participants for a week, we lived life with each other, we worshiped together, learned together, ate, laughed, and cried with each other. God showed me that this was how discipleship happened, in the nitty gritty little things of life, right in the trenches with people as they go through things and think about what God has in store for their life. Are they to be pastors? Missionaries? Youth leaders? Being there with these young participants while they pondered these questions and sought to answer what the Lord has called them to was truly a blessing and an eye opener as to what discipleship could look like.

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I left NEXUS feeling encouraged, not just because I saw what discipleship and vocational discernment looked like in the lives of young folk, high school students, but because of the friendships that I left with. From the late nights discussing theology with the other mentors, to the goofy laughs shared with the participants, I left encouraged that there are other young Christians out there yearning to pursue God and answer the call He has given them in their lives, and that not every young person is all about decadent hedonism, but faith is still alive amongst my generation. I praise God for NEXUS, for the lives changed by it, for the doors opened because of it, and for the continued ministry it will have in the future!

We both think that every high school student that is a strong Christian should pray and think about coming to NEXUS next summer. Every high school student should think about going to NEXUS, not just high school students who think or know their vocation is full time ministry. We want to thank Lutheran CORE for financially helping The NEXUS Institute. And last but greatest of all, we want to thank God the Father, Son, and Holy Spirit for NEXUS! 

Ashman, Scott. Who Am I?  Exploring Your Identity Through Your Vocations

Who am I? What is my purpose in life? How should I live? This book invites you to explore your identity through your callings, to imagine living virtuously for others, and to discover deep meaning and satisfaction in life. You’ll look at many vocations that young people have or will have later in life.  

Bainton, Roland. Here I Stand: A Life of Martin Luther

The Reformation of the sixteenth century was a vast and complicated movement. It involved kings and peasants, cardinals and country priests, monks and merchants. It spread from one end of Europe to the other and manifested itself in widely differing forms. Yet in spite of its diverse and complex character, to start to understand the Reformation you need know only one name: Martin Luther. Roland Bainton’s Here I Stand: A Life of Martin Luther remains the definitive introduction to the great Reformer and is essential reading for anyone seeking to understand this towering historical figure.

Bird, Chad. Unveiling Mercy: 365 Daily Devotions Based on Insights from Old Testament Hebrew

Unveiling Mercy will do just that—unveil how the mercy of God in the Messiah is spoken of from the very opening Hebrew word of the Bible, all the way to the closing chapter of Malachi. By the end of the year, you will have entered the Old Testament through 365 new doorways, looked with fresh eyes at old verses, and traced a web of connections all over the Scriptures that you never spotted before.

Bonhoeffer, Dietrich. The Cost of Discipleship

Speaking as a man who truly lived out his faith under the worst of circumstances, Dietrich Bonhoeffer does so with a mantle of authority. The bulk of this book is devoted to reclaiming the rightful place of the Sermon on the Mount, and by extension, the teaching of the Gospels, in the life of the believer.  German Lutheran pastor and theologian, Bonhoeffer was an example of sacrificial faith.  He opposed the Nazis from the first and was eventually imprisoned in Buchenwald and hung by the Gestapo in 1945.

Cullinan, Alice R. Sorting It Out: Discerning God’s Call to Ministry

Sorting It Out walks Christians of all ages through the questions and uncertainties that come with a person’s call to vocational ministry. Alice R. Cullinan analyzes what a call is, provides many examples of how others have received the call, considers the different kinds of ministry opportunities, and offers advice on how to proceed once one discerns a calling from God.

Forde, Gerhard O. Free to Be: A Handbook to Luther’s Small Catechism

This revised version uses updated activities and examples to explore Luther’s Small Catechism and relate powerful Reformation truths to today’s world.  Thirty sessions.  Available as both student book and teacher guide. 

Guiness, Os. The Call: Finding and Fulfilling God’s Purpose for Your Life

Os Guinness has penned a classic reflective work on life’s purpose. Far bigger than our jobs and accomplishments and higher than our wildest ideas of self-fulfillment, our calling does more than give purpose and meaning to our lives.  It completes God’s plan for us.

Hoppes, Peggy. A Thirty-Day Walk Through Luther’s Catechism

This 30-day devotional book follows the sections of Martin Luther’s Small Catechism and is designed for daily reflection on the Scriptures and the faith that we share. Guiding the reader through a journey of Law to Gospel, the devotions are meant to show readers their need for grace and where that grace is found in Jesus Christ. The book is not only meant as a basic daily devotional and prayer resource; it also serves as a brief overview of the themes of the Small Catechism.

Johnson, Donald W. Praying the Catechism  

This devotional book invites you to experience the parts of the catechism through a journey of prayer and meditation.  Originally written for adults preparing for baptism, it is divided into two sections, which may be used approximately forty days before and fifty days after baptism.  If baptism occurs at the Easter Vigil, the two sections are especially appropriate for the seasons of Lent and Easter, respectively.  It is hoped that people preparing to affirm their faith, whether old or young, will find this book helpful. It is also hoped that this book will be used by individuals and families as a part of their devotional life. In this case, the book may be used in its ninety-day entirety, or the devotions may be undertaken in smaller sections through the six sections of the Catechism: the Ten Commandments, the Creed, the Lord’s Prayer, Baptism, Eucharist and Confession.

Jones, Ken Sundet. A Lutheran Toolkit

Ken Sundet Jones sees the primary themes of the Augsburg Confession as a set of tools that God uses to build faith in us. He takes the reader beyond scholarly analysis and historical explanations and uses his own experience as a college professor, parish pastor, and sinner looking for mercy, to discover God’s handiwork in our lives.  The tools in this tool kit continually point to Jesus as the one who promises mercy and abundant life — and who has the power to deliver them. This is a word for those who have not yet heard it and for those who desperately need to hear it again.

Keller, Timothy. The Prodigal God: Recovering the Heart of the Christian Faith

New York pastor Timothy Keller uses the story of the prodigal son to shine a light on the central, beautiful message of Jesus: the gospel of grace, hope and salvation. Keller argues that the parable of the prodigal son, while Jesus’ best-known parable, is also his least understood. He introduces the reader to all the characters in this timeless story, showing that it concerns not just a wayward son, but also a judgmental older brother and, most importantly, a loving father. This short but powerful book is a reminder to the faithful, an explanation to the seeker, and finally an invitation to all – both older and younger brothers – to enter into the ‘unique, radical nature of the gospel’: the reckless, spendthrift love of God.

Kimball, Dan. How (Not) to Read the Bible: Making Sense of the Anti-Women, Anti-Science, Pro-Violence, Pro-Slavery and Other Crazy Sounding Parts of Scripture

For centuries, the Bible was called “the Good Book,” a moral and religious text that guides us into a relationship with God and shows us the right way to live. Today, however, some people argue that the Bible is outdated and harmful, with many Christians unaware of some of the odd and disturbing things the Bible says.  Whether you are a Christian, a doubter, or someone exploring the Bible for the first time, bestselling author Dan Kimball will guide you step-by-step in how to make sense of these difficult and disturbing Bible passages.  Filled with stories, visual illustrations, and memes reflecting popular cultural objections, How (Not) to Read the Bible is a lifeline for individuals who are confused or discouraged with questions about the Bible.  It also works great as a small-group study or sermon series.

King, Steve and Little, Amy. Getting to Know Martin Luther

By learning from Martin Luther’s life, we get a better glimpse into what faith means for our own life – searching and understanding the Word of God, trusting in Christ alone for our salvation, standing up for what we believe in, and helping others to learn the truth about God.

Luther, Martin. On Christian Liberty

On Christian Liberty communicates essential teachings of Martin Luther. Luther’s great insight into the freedom of the Christian proved revolutionary in his century and remains timely and poignantly relevant in our own. For the Christian, this freedom means liberty from sin and death, as well as the opportunity to serve one’s neighbor.

Marty, Martin E. Lutheran Questions, Lutheran Answers

Lutherans often have questions about Lutheran theology and beliefs that are basic to the Christian faith itself. Featuring a unique question-and-answer format, Lutheran Questions, Lutheran Answers is an accessible and concise treatment that provides the most frequently asked questions on important topics and brief but complete answers from a distinguished Lutheran historian and theologian.

Nouwen, Henri J. M. In the Name of Jesus: Reflections on Christian Leadership

Henri Nouwen was a spiritual thinker with an unusual capacity to write about the life of Jesus and the love of God in ways that have inspired countless people. This is the most widely read of the more than forty books that Father Nouwen wrote. For a society that measures successful leadership in terms of the effectiveness of the individual, Father Nouwen offers a counter definition that is witnessed by a “communal and mutual experience.” For Nouwen, leadership cannot function apart from the community. His wisdom is grounded in the foundation that we are a people “called.” This beautiful guide to Christian leadership is the rich fruit of Henri Nouwen’s own journey as one of the most influential spiritual leaders of the twentieth century.

Rosenbladt, Rod. Christ Alone

In our postmodern, pluralistic world, there are plenty of genuinely spiritual people who consider Christ a way to heaven, or even their way to heaven, but who refuse to acknowledge Him as the only way for everyone. In their estimation, anyone who stresses an exclusive, saving faith in Jesus Christ is at the least intolerant and, at worst, completely ignorant. Yet, as Rod Rosenbladt shows in this booklet, there are numerous evidences that support the centrality and exclusivity of Christ. Even in the face of sophisticated theological attacks, God’s Word – and Christ’s unique claims – still hold true.  There is One whose words and works stand far above all others, and whose entire existence proves His exclusive claims. He deserves not only our worship, but our witness before a lost world.

Saint Augustine.  Confessions

Written between 397 and 400 AD, this work outlines Saint Augustine’s sinful youth and his conversion to Christianity.  It is generally considered one of the most important texts of this early church leader and is widely seen as the first Western autobiography ever written.

Sutton, A. Trevor. Being Lutheran

“Why are you Lutheran?” is a valid question in this modern age of denominations, distinctions, and choices.  Being Lutheran is an explanation of Lutheran theology for the modern layperson. Using “normal” language and applications to daily life, it translates complex theology into understandable knowledge, exploring such topics such as vocation, means of grace, law and gospel, and much more.

Sutton, A. Trevor. Why Should I Trust the Bible?

You have tough questions about the Bible. Maybe you have even heard things like, “The Bible is racist,” “The Bible has too many errors and edits,” or “The Bible is merely a mythological story like Homer’s Odyssey.”  This book tackles accusations like those head-on. Pastor Sutton compares the Bible to writings that have been deemed more credible than the Bible, like the Book of Mormon, encyclopedias, and even Shakespeare’s works. He tests the Bible using the same rigorous standards that have been used to test those other writings. He examines historical evidence, witness accounts, and translation concerns.  By the end, you will be able to better defend your faith when its very foundation is attacked. You will get many of your tough questions answered. And you will see that when all other texts fall, the Bible still stands – completely, undeniably trustworthy.

Tranvik, Mark. Martin Luther and the Called Life

One of the hallmarks of Luther’s theology was his concern for daily life. His concept of vocation is a way of understanding that all of life is under the care and interest of God. All of our activities are a part of a called life.  Tranvik begins this book with a clear exposition of Luther’s context and a focus on how the reformer actually lived out his own calling. He rapidly moves into the contemporary sphere, drawing on twenty years of teaching and interaction with undergraduate students to outline how a renewed understanding of vocation is a powerful and liberating tool for life in the twenty-first century.

Veith, Gene Edward, Jr. The Spirituality of the Cross

A challenge for today (for both Christians and non-Christians alike) is to cultivate a meaningful life in a seemingly meaningless world. Our natural religious impulse is to earn salvation based on what we do and what we deserve according to our own moral compasses.  Lutheran Christianity is different. The theology of the cross provides an understanding that relates to the world we live in today. Presenting a true understanding of justification by faith, the means of grace, vocation, theology of the cross, the two kingdoms, worship, and the church, this book is an excellent explanation of Lutheran spirituality.

Williams, Rowan. Being Christian: Baptism, Bible, Eucharist, Prayer

In this simple, beautifully written book Rowan Williams explores four essential components of the Christian life: baptism, Bible, Eucharist, and prayer. Despite huge differences in Christian thinking and practice both today and in past centuries, he says that these four basic elements have remained constant and indispensable for the majority of those who call themselves Christians. In accessible, pastoral terms this former Archbishop of Canterbury invites the reader to really think through the Christian faith and how to live it out. Questions for reflection and discussion at the end of each chapter help readers to dig deeper and apply Williams’s insights to their own lives.

Editor’s Note: This piece was written by a Luther Seminary student earlier this spring.

I can’t tell you what spring is like in places beyond the Midwest — I’m sure they have it but it certainly pales in comparison to the spring that we enjoy in Minnesota. Saint Anthony Park and the ever-creaky Bockman Hall were covered in snow one day this week and basked in warm sun the next. Through open windows a new breeze blows in and with it the promise of a new age. A new age not held by the chains of ice and cold but one dominated by the warmth of the sun.

It is on to this odd state of transition that I cannot help but project my own faith. We as believers live in a time of transition. We have felt the warmth of the Son but are all too familiar with the cold and death of sin. Yet just like those experiencing spring in Minnesota, we know that the days of sin are numbered. We may not know for certain what that number is but that God has assigned it.

There is a moment in early March (and yes, I am a hardy one) when we first feel the warmth that God has given us. It is a feeling unlike anything else as it brings us to the end of our reality and then on to the next. That first warm day in March announces that winter is ending and summer is soon to follow. It is a sweet promise but one that loses its meaning if we spend the rest of the season behind closed windows and in a dorm. There, away from the sun, the promise becomes stale.

I remember the moment when I first felt the warmth of Christ. It brought me to the end of my reality and onto the next. Yet it is a warmth unappreciated when it is followed by distance and silence; by greeting the new breeze with closed windows and walls. Like students in spring, we as believers must live into the warmth and not merely observe its effect through a double-paned window. We will never replace the experience of when the Son first broke the cold but we can continue to live into the promise of that which the Son brings.

How do we live in the sun in a time when winter looms so close? I really couldn’t say but certainly we must first step from our dorms and houses and into where that light shines. We know darkness because we have seen light; cold because we have felt warmth. There is wisdom in that simple pairing — now that we have known, we should know.

The snow on my window’s ledge is gone but, without any regard of my own attitudes, it may return tomorrow. Spring is a time of transition, one that aims to break us of winter and usher in a period where we need not worry about snow. Until that time, I will have to wait and celebrate the warmth as it is given — that is the reassurance that allows us to hope for summer even when winter surprises us again.

A. Nestenprest

Editor’s Note: Ethan Zimmerman is a junior at Ohio Northern University where he heard the call to become a pastor. He plans to attend seminary after graduation. His grandfather, the Rev. Jerry Rhea, a NALC pastor, has encouraged Ethan to apply to the NALS.

Recently, I was sitting in my car after class, listening to music on random shuffle, and eating Taco Bell, when the song, “Hands On” from Kanye West’s album, JESUS IS KING, started playing. I sat there listening to it, really listening, instead of passively enjoying it as I do with most music, and I had a revelation.

First, let me give you some context about Kanye West. For those who don’t know, he is a famous hip hop/rap star who has written many songs that hit the top of the charts; many of those songs are quite vulgar. Recently, Kanye took a 180 degree turn and wrote a gospel album. It received both surprised and mixed reviews from the secular music world and from Christians — many people thought he had lost his mind. Kanye is currently married to Kim Kardashian, a popular reality TV star. They recently split and a divorce appears imminent.

Now why do I bring this up? Why did I entitle this, “Pray for Kanye”? I did so because I have something in common with Kanye. Over the past year or so, I have been doing a lot of introspection, analyzing my life and the path that God has set me on. I am a junior in college and plan to go to seminary to become a pastor. My time in university has been quite formative as I transitioned from childhood into adulthood while growing in my faith. I have made decisions that cost me friends because I didn’t want to do things or go along with decisions that would jeopardize or go against my faith. It has been quite the perilous journey, but I would have it no other way for, as Paul says in Romans 5:3-5, “More than that, we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.” (ESV).

What I see in common with Kanye and myself is that Kanye is going through a formative time in his life too and his faith is also under attack. I am certain that his faith is the reason for the criticism that he received for making this gospel album and for the split between him and his wife. Before Kanye converted and made his faith public, he had it all: money, power and a reality TV star wife. To the world, what more could a man desire? His decision to go public with his faith and to step away from making vulgar hip-hop is a decision that could very well jeopardize what the world sees as success.

These “Hands On” lyrics express Kanye’s worries and anxieties:

“Told people God was my mission

What have you been hearin’ from the Christians?

They’ll be the first one to judge me

Make it feel like nobody love me.”

To feel alone, because people don’t like that I am following God, is something that I’ve felt before and it is quite the agonizing feeling. I found Kanye’s plea profound as he rapped, “Somebody pray for me.” As someone who has been in his shoes, I can’t help but empathize with him.

There has been a lot of controversy surrounding Kanye West and his faith, from the secular world not liking it, calling him crazy, to various Christians criticizing him and calling his faith fake. I think we, the Church, the disciples of Christ, should forget all of that and do what Kanye asks of us — pray for him. He is going through an extremely difficult time and he is at a fork in the road in his walk with God. He could abandon it all, return to the secular world, dance to Satan’s tune, do what man thinks is right, or he could persevere and continue to walk with God, even if the world thinks differently, even if it costs him everything he had before.

Regardless of what you think of Kanye West, I encourage you to join me in praying for him. Pray that he follows the Lord, uses his fame and popularity to spread the Gospel, and that his heart would be good soil.

I leave you with a verse I find encouraging as a reminder that there is always power in prayer. From the second half of James 5:16, “The prayer of a righteous person has great power as it is working” (ESV).

Click here to read an interview Kanye had regarding his faith and here to read another article about the controversy created by his album JESUS IS KING.

Editor’s Note: Jacob Moorman is a student and a tax preparer with plans to attend seminary after graduation. This is his second article for CORE. Click here to read his first article.

Recently, I was honored to be asked to write about River’s Edge Ministries’ (REM) young adult Bible study and outreach group. I believe my generation is asking two questions: “Who am I?” and “What’s my purpose?” Answering these questions together as a group has been key to our spiritual growth.

I decided to share the backstory of how we formed, what we do, how we have grown, and where we are headed. We began with God’s grace and promise, “For where two or three are gathered in my name, there am I in the midst of them.” (Matthew 18:20, RSV)

From a personal perspective, our “group” began over four years ago at a local IHOP restaurant. Fresh out of high school, my good friend Ben and I felt a little unsure of what to do next in our lives. During the summer of 2016 we both took jobs in construction and we both had friends heading off in various directions. Some moved and some, like us, stayed behind. We noticed a significant void in our lives and in the lives of many around us. We couldn’t find a strong young adult Bible study or community gathering taking place in our area. There were high school groups, but we had phased out of that. There were groups for couples, groups for the married, but the twenty to thirtyish age group seemed relatively overlooked, at least in our area. So the two of us decided to start meeting every Monday evening at IHOP. We resolved to study God’s Word together and be intentional in prayer. That first summer we read through the Book of Acts.

We met there so often we became regulars. We befriended the waiters and waitresses. It was a special time and a memory I hold dear. We began to talk about revival and envision what the Lord was doing and what He would do one day. Our yearning to see unity in the Body of Christ was a big part of those initial conversations. We then began to talk about reaching out to our peers who hail from many different denominations. The Lord lit a fire under us! He helped us lay a framework — what seemed to us to be a good model for study. I can remember one specific moment in the parking lot when Ben said something along the lines of “This is where revival begins.” He was right.

While Ben and I were meeting and talking about all these things, ironically my dad and younger brother also felt prompted by the Lord to launch a young adult group; they, too, saw that there was a great need for a post-high school group. So, together we officially launched the Bible study in 2017. My father was integral in its structure and form. Our goal was to be strongly grounded in the Word, Christ-centered, Kingdom-oriented, and mission-focused. Clearly, our backbone is Lutheran, but our young adults come from many different denominational backgrounds. We genuinely wanted to witness and experience “His Kingdom come, and His Will be done on earth as it is in Heaven.”

REM was not designed to be a regular Sunday morning church. Part of our vision is calling the Church to be His Church for such a time as this, with a primary focus on discipling and equipping God’s people so they may be sent out into the world. We actively seek to work with other churches and reach across the denominational divide for the sake of the Kingdom, yet simultaneously retain our Lutheran identity and orthodoxy. We do our best to seek first His Kingdom and Righteousness (Matthew 6:33) and strive for unity in Christ. It is time for the church to live out the prayer of John 17, when Christ prayed for us, His church, and His unblemished Bride:

“I do not pray for these only, but also for those who believe in me through their word, that they may all be one; even as thou, Father, art in me, and I in thee, that they also may be in us, so that the world may believe that thou hast sent me. The glory which thou hast given me I have given to them, that they may be one even as we are one, I in them and thou in me, that they may become perfectly one, so that the world may know that thou hast sent me and hast loved them even as thou hast loved me.” (John 17:20-23, RSV)

We need unity in these difficult, divided times. How can the church be effective in evangelism if it is just as divided as the world? Our group is a small scale “experiment” of this unity. We all come from very different backgrounds: Lutheran, Catholic, Nazarene, Baptist, Presbyterian, Non-denominational, Pentecostal, Charismatic, Anglican and others.

My dad helped design and establish our foundational studies. We began with a solid first course of study called Alpha. It was extremely helpful in grounding us in the basic tenets of our  faith while fostering an environment in which the Spirit can move easily. The first book we studied was Life Together by Dietrich Bonhoeffer. If you’re familiar with Bonhoeffer, you will know he was very much about living in community but not in isolation as the Body of Christ. He faced great evil, like the evil we see today. In the midst of this, he remained steadfast. Life Together is a great study in how to be the Church. Next, we studied 1 and 2 Peter, then many other books/letters of the Bible.

Our typical Thursday night flow is fellowship, meal, worship and study. We always end in prayer. We ask for prayer requests. We encourage and pray for each other.

I am amazed to look back and see what the Lord did with such humble beginnings. The “Thursday Night Group” exists because of God’s sovereign leading — not our exceptionally great leadership or dynamic teaching. It’s not about being super high tech or having spectacular multi-media presentations, etc. In other words, the Lord can do this anywhere.

So, how did this happen? The Lord’s moving “in and through” the prayer and the fellowship of a few. The Lord gave us a vision. We wrote it down, as my father often quotes from Habakkuk, “And the Lord answered me: “Write the vision; make it plain upon tablets, so he may run who reads it …” (RSV) Once the idea formed, we had to take action. Practically speaking, we had to start reaching out to people. We reached friends first. From there, it took patience, persistence, and perseverance. In our non-committal culture, it is too easy to avoid groups and events. Gathering this group together involved texting people individually (and consistently) many times. It took “in person” communication and phone conversations. It required countless group texts to even begin to build a base. People came and went, especially during the first two years, so I was constantly adapting. I learned that this is what it means to be organic and fluid in mission work.  

We currently average anywhere from 10 to 15 young adults every week. We’ve had over 30, maybe upwards of 40 young adults involved with the group over the span of 3 years. Prepare for the ‘ebb and flow’ of doing life together! We have experienced seasons of growth as well as decline … and then regrowth. In the beginning, there were many times we would only have 2 or 3 — discouraging! But we kept at it. We peaked one summer averaging 15-20, then our numbers dropped as people went back to school. When we went down to 5 or less, I was again discouraged. It was then that the Lord stirred me up with these words, “Why do you have this study?” The answer was to glorify and honor Him! Therefore, if He is present and He is glorified, then it is worth it — whether you have 3 or 300.

Oddly enough, we are currently about halfway through studying the Book of Acts again. This is incredibly helpful as we are facing difficult and disconcerting days. This time we have been very intentional in inviting many pastors/leaders from a variety of denominational backgrounds to guide us through the Book of Acts. I have worked directly with my dad in connecting with these invaluable missional partners and have had only positive experiences. It has taught all of us to respect and stand under the umbrella of the previous generations’ wisdom and teaching. The Holy Spirit has taught us a deeper love for His Kingdom and a greater appreciation for the larger Church by introducing us to the different strengths that come from a variety of denominations within the Body.

In years past, REM has done mission outreach to Baltimore and Frederick, Maryland. We’d like to do more of that, but we ran into some obstacles because of COVID lockdown measures. But over the winter we made blankets for the homeless. We also gathered some funds to purchase items from Childfund’s Real Gifts Catalog, an organization which provides families in need with farm animals and clean water. We recently connected with someone at the Frederick Rescue Mission who encouraged us with new ideas on how we can serve as we wait for things to reopen. We are excited about these possibilities and look forward to growing as a community of faith.

We also held a night of prayer and worship on the night of the presidential election. It was a powerful time of communal worship and coming together to seek the Lord’s face for the future of our nation. We are still praying and believe that revival is coming to America and that our nation will begin to seek the face of Christ, starting with individuals and small groups. We’ve been inspired as we read through the Book of Acts — for such a time as this — to develop a deeper understanding of what it means to be the Church and to be the hands and feet of Christ. How can we actively make a difference during this time? How can we better be light and salt to those around us? These are challenging questions at any time, but especially now when tensions run high.

Our prayer as a young adult group is that we would have a clear vision of what God wants to do during this time. We pray for an extra measure of grace so that He would fill us with courage, passion, and humility so we can join Him where he is already working. Our hope is that we will see the Spirit move in a powerful way across denominational lines by bringing believers together from all types of backgrounds in His name.  May He call the remnant of His people to unite in America and the world.

I have discovered that it’s not easy to faithfully document a movement of God. I hope these words encourage you to simply step into it, however small that step may seem. Clearly, this movement is God’s not ours. Begin to gather with two or more around His Word and watch to see what God does. I sincerely believe that what we’ve done can be replicated around the nation. My prayer is the Church would arise. I pray each of us would “keep in step with the Spirit” (Galatians 5) where He leads … “Let us hold fast the confession of our hope without wavering, for He who promised is faithful; and let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.” (Hebrews 10:23-25) May the Peace of Christ rest on you as we share this life together. Amen.