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In his article in the February issue of First Things, “The Rise and Fall of Gay Activism,” Scott Yenor details the various waves of the gay liberation movement that, beginning around the time I was born, as an outgrowth of the sexual revolution both created and defined what has been the defining pastoral and theological issue for my generation of pastors.  Yenor’s article is a deep-dive on the subject, detailing the thinking and strategies that took same-sex relationships from forbidden, to fringe, to fraught, to front-and-center.  Same-sex attraction has in both the popular and scholarly imagination, gone from disordered to desirable in the space of living memory.  Indeed, among many young people it is seen as in many ways more desirable than heterosexual attraction, as it does not carry with it two great risks; the risk of navigating the natural divide between male and female ways of encountering and engaging reality and the risk of the life-changing effects of pregnancy and parenthood, which necessarily involves the curtailing of one’s own desires for the sake of the children.

“The love that dare not speak its name” is not only shouting it from every height and corner of the culture, but all who do not add their enthusiastic endorsement are publicly regarded with the scorn and opprobrium once reserved for Nazis and the KKK.  When I reposted a link to former New Atheist Aayan Hirsi-Ali’s now-viral essay “Why I Am Now a Christian,” all a high school friend, once a devout Roman Catholic, could reply in response was, “But Christianity still has no place for gay people.”

It was not worth responding to her that Christianity has all the room in the world for people who think of themselves as gay, it just has no ability nor authority to condone or bless same-sex sexual behavior… just as it has no room to do so for much (most?) of the behavior engaged in by heterosexual couples since the sexual revolution.  It was not worth saying that the church is full of sinners who struggle to live out, live up to, and live into the fullness of God’s revealed intentions for not just sex, but the whole panoply of human behaviors.

There was no point in responding because social media is not a place to do pastoral counseling or theology, but rather to engage in rhetorical pugilism and gather an observing crowd whose primary purpose is not to thoughtfully listen and reconsider their own position, but to cheer for the point of view they already espouse. 

In such contexts, truth is not the point.  A generation ago, in a book that still stands without peer or persuasive reply, Robert Gagnon’s The Bible and Homosexual Practice demonstrated using historical-critical exegesis that orthodox, Biblically-based Christianity not only cannot endorse same-sex behavior, but that there were few moral perspectives in the Scripture more consistently attested to in both Testaments.

Christianity also cannot endorse the central claim of the sexual revolution, the claim that sexual orientation and expression is central to human identity and flourishing.  Biblical Christianity insists that true human flourishing can only be found when one identifies themselves as “in Christ,” and that the human soul is only finally and properly ordered when it regards “everything as loss because of the surpassing worth of knowing Christ Jesus [as] Lord’ and gladly suffers “the loss of all things and counts them as rubbish, in order that [it] may gain Christ.” (Phil 3:8) 

As a colleague once helpfully summarized, “The problem is not just what the Bible says about sex, it’s what ignoring that does to Biblical authority.”  Put plainly, what it does is gut Biblical authority.  This may be why on a recent podcast, an ELCA pastor who is a top-notch systematic theologian with a high regard for Biblical authority confessed their dismay at the confession of several ELCA seminarians that most of what they learned at seminary “bashed” the Bible, clearly seeking to undermine its witness in every way.

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My purpose in this article is not to re-adjudicate the theological disputes that have divided not just the Lutheran communion in this regard, but every Christian communion functioning in the West.  It is also not to outline tactics or strategies to win the erstwhile “culture war”—Yenor does that in his article, and besides, in my estimation, Christianity has been decisively on the back foot culturally since it accepted what social historian Barbara Dafoe Whitehead termed “expressive divorce’ thirty years after the legalization of no-fault divorce.

My purpose is rather to point out that the Church needs to be not only teaching faithfully what Christian life entails, it must be preparing her members for the distrust, resistance, revulsion, and sometimes betrayal of those they love because of it, particularly in the area of sexual behavior.  I have had more than one person to whom I ministered and who at one time both embraced and professed the Christian faith reject that faith so that they could embrace a “sexual identity” or demonstrate public support for behaviors that are clearly at variance with the requirements of Biblical Christianity in the realms of sexual identity, sexual behavior, and the related area of the sanctity of human life.  Occasionally, such people have gone so far as to excoriate me publicly or cut off contact with me.

This hurts, and we do nobody any favors by pretending that it doesn’t.  In fact, we must prepare people as we teach them not only the negative demands of God’s Word regarding sexual issues, but also the exhortations of God to ongoing faithfulness and trust in that Word and the promises of God that He will both help us in that steadfastness and reward us for it in the fulness of time.

What this means is that the Church needs to be catechizing her congregants on how to be resilient, long-suffering, and loving toward those who reject them or their faith.  We must be teaching our people to have the trust and steadfastness of purpose that Monica, the mother of Augustine, showed for the twenty seven years that she prayed for her son’s conversion from sensualism and Manichaeanism.  Augustine ultimately became one of the greatest theologians in Church history, but he did not get there without the Lord working through his mother’s prayers.  We must teach our people to be a Monica for every Augustine in their lives… especially when they despair of that person ever changing.

What we can be sure of is this; learning to face persecution, pray unswervingly, and love those who scorn us is the very essence of becoming more Christ-like in our character.  As an Orthodox friend once said to me (Orthodoxy has a rather more fraught regard for Augustine’s theology than Lutheranism), “We are pretty sure Augustine was a saint… we are POSITIVE that his mother was!”

The church’s pastoral ministry has always been long-suffering when it comes to helping people live into the Christian standards of chastity outside of heterosexual, monogamous marriage, and most pastors I knew prior to Obergefell and the concomitant liberalization of ecclesiastical disciplines that began to be officially enacted around that time were caring and deeply sensitive in their pastoral work with their LGB (T’s and Q’s were beyond the horizon as of then) members.  The Church can be infinitely patient with sinners, but it cannot redefine sin, for if we do, we end up proclaiming nothing but our faith in our own contemporary judgments—and such affirmations are deficient in their ability to console or  instruct when sin, death, and the devil inevitably come knocking, for they lack the substance of revealed truth, which is the heart of the Word of God.

For the sake of the wellbeing and comfort of both Her members and those who do not yet call Christ Lord, the Church needs to be preparing its members for misunderstanding, resentment, and even persecution from those who reject “the faith once for all delivered to the saints,” especially the people closest to them and especially in regards to sexual issues.  To do less is spiritual malpractice… and it will mean the eventual caving of orthodoxy to the spirit of the age.

…was the last time in the Pulpit,
The last time serving Holy Communion,
The last time preaching the love of Christ,

Then I am humbled to have been
Called to serve Your People, Lord.
I count it all joy!

Thank you, Lord, for Your Holy Word.
I know you were there, Lord of Mercy,
In that Country Church.

You were there in the faith of the people.
In the music.  In the liturgy.  In Holy Communion.
All is good. I have been so blessed.

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If now is the time to step back
to enjoy Your Stillness, O Lord,
To embrace Prayer as a Call to
Ministry in my Sunset years…

…To Pray for a Revival in Your Church
With tears of Gratitude in My Heart,
Thank You for the Years.

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I pray for Wisdom, Lord.
I ask not to be that Old Pastor
Tripping and Falling 
On the Church Steps. Again. 

I ask for Clearness of Mind, 
Not to be irrelevant.
Mis-speaking the words, 
Repeating myself; Staying too long. 

If it is Your Will, let your servant gently
fade away as Your Light Shines On
Brighter and Brighter into the future. 

Lord, please bless the time remaining:
Bless My Family.  If now is the time
to step back, it was all worth it.  

With Gratitude in My Heart, 
All Glory be to the Triune God:
Father, Son, and Holy Spirit.  
Amen and Amen.

Emmanuel Lutheran Church (NALC) in State College, PA is a dynamic, growing, and multi-generational church plant located in the heart of central Pennsylvania, home to Penn State University. Celebrating 10 years of faith, growth, and community, Emmanuel’s name, God with us, captures the essence of our journey. From the very beginning, we’ve felt God’s presence guiding us as we seek to live out His calling.

Our core values are foundational to everything we do: Grounded in God’s Word, Confident in God’s Grace, and Committed to Sharing God’s Love. These principles shape our worship, outreach, and relationships, as we strive to be a faithful, generous, and enthusiastic presence in our community. A pastor called to Emmanuel will find a supportive and encouraging congregation, eager to partner in ministry and growth. We are committed to providing opportunities for both personal and family development, as well as a welcoming environment for leadership and spiritual growth. As we look to the future, we are excited to call our next pastor; a shepherd who will help guide us in sharing the Good News and extending God’s love in the State College area. Together, we will continue to grow in faith, hope, and mission.

For more information about Emmanuel, see the Congregational Profile at:   https://drive.google.com/file/d/17VNb_7wyQAMPb2-sn8Dj29BxM9_0x8dD/view

A video about Emmanuel is available at:  

Link’s to Emmanuel’s webpage and Facebook page:     

https://www.emmanuelnalc.org

UNIMAGINABLE, AMAZING GRACE

by Dennis D. Nelson

I had heard that the musical “Hamilton,” based upon the life of Alexander Hamilton, was good.  Until I went to see a movie version of it on the occasion of the tenth anniversary of its opening on Broadway, I did not know how good.  The staging was stunning, the singing was energetic, the lyrics are brilliant, and the man who played King George was an absolute hoot. 

For me the most powerful part of the play was the song, “It’s Quiet Uptown,” in the latter part of the Second Act.  Alexander and his wife Eliza have moved to a quiet part of town as they seek to rebuild their lives after the severe double trauma of the death of their son Philip and Alexander’s marital infidelity.  Phillip was killed in a duel with Aaron Burr as he tried to defend his father’s honor.

UNIMAGINABLE GRIEF

Parents who have lost a child through death say that that pain is the absolutely worst possible.

The Ensemble then join with Angelica in noting that the Hamiltons have moved up town – to the quiet part of town – as they “learn to live with the unimaginable.”

Hamilton, who had been very active in the founding and early days of our country, describes what life is like for him now in the quiet part of town as he seeks to come to terms with what he has done and the loss he and his wife have suffered. 

I think of people I have known who surround themselves with constant busyness and noise so they do not have to deal with the painful parts of their lives.  They would never want to live in the quiet part of town.

UNIMAGINABLE GUILT

UNIMAGINABLE GRACE

That is the turning point.  She takes his hand.  In spite of all her unimaginable grief and Alexander’s unimaginable guilt, she offers him unimaginable grace.  She takes his hand.  What made her able to do that?  What made her able to offer what the company then sings about?

“Forgiveness.  Can you imagine?

Forgiveness.  Can you imagine?”

Every time I hear that song my heart is rung out and I have a deeply moving spiritual experience.

This is not easy, cheap grace – as Dietrich Bonhoeffer described.  This is no, “I’m sorry.  Please forgive me.  Now it should be all over, so why are you still upset, mad at me, and do not trust me?”  Rather this is an unimaginable forgiveness – an unimaginable grace – given by someone who has suffered unimaginable grief to someone who has fully accepted the seriousness and consequences and felt the pain of his unimaginable guilt.

Alexander knew his wife.  He knew whom he had married.  He knew that his only chance lay not in the depth of his confession and/or in the amount of his sorrow but in the depth of her love, expressed in unimaginable grace.

It also reminds me of the story of King David, who along with Bathsheba experienced unimaginable grief.  David bore an unimaginable guilt, but, as undeserving as he was, experienced God’s unimaginable mercy and grace.  David is a prime example of the truth of the statement that is attributed to Ravi Zecharias, American evangelical minister and Christian apologist who learned the full meaning of these words from his own life –

“Sin will take you farther than you want to go, keep you longer than you want to stay, and cost you more than you want to pay.”

The Psalm for Ash Wednesday is Psalm 51.  In this Psalm David confesses his unimaginable guilt.  He knows that his only chance is to throw himself completely upon the mercy and grace of God.  The prophet Nathan, who had confronted him with his sin, tells him that – because of his confession – he will not die, but the child that will be born to Bathsheba will die and the sword will never depart from his house (2 Samuel 12: 10-14).

David is guilty of an unimaginable guilt.  He has taken the wife of another man (who happened to be not a stranger but a close comrade) and arranged for the death of that man.  David’s confession did not bring Uriah back to life.  The consequences of his sin remained, just as the consequences of our sin remain.  Uriah was still dead.  

David and Bathsheba are suffering an unimaginable grief.  Their first child died.  Son Amnon will rape his sister Tamar.  Son Absalom will kill his brother Amnon.  Son Absalom will be killed after leading a rebellion against the King and taking over the throne.  What the prophet Nathan said did come true.  The sword never departed from David’s house. 

But David also received unimaginable forgiveness, unimaginable mercy, and unimaginable grace.  From David and Bathsheba Solomon was born, whose descendants eventually included our Lord Jesus Christ.  Even when we humans are at our worst, God can still bring about His best. 

This Lenten season, as once again we bring all our sins and sorrows to the cross, may we again put our full trust in and receive the full blessings of God’s unimaginable, amazing grace. 

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PASTORAL CARE, POWER, AND THE PROPER WORK OF THE CHURCH

Many thanks to Paul Fleming for writing a theological analysis of the Consultation that Bishop Hagmeier of the ELCA’s South Dakota Synod had with the leaders and members of First Lutheran Church in Sioux Falls.  This consultation was held on September 21 prior to their first vote on whether to disaffiliate from the ELCA. 

Paul is a retired intelligence officer and confessional Lutheran layman who is currently working toward a Master’s degree in Lutheran Theology. His work reflects a deep concern for pastoral integrity, congregational life, and the centrality of the Gospel in the Church.

My analysis was written more from a governance perspective.  His is from a theological perspective.  A link to my analysis can be found HERE. 

The Bishop’s Consultation was held one week prior to the first vote on September 28.  For that vote 360 out of the 530 ballots (67.9%) voted to terminate the church’s affiliation with the ELCA and 170 ballots voted to stay with the ELCA.  A two-thirds vote on two separate occasions is required to disaffiliate.  The second vote was held on January 25.  There was a total of 661 votes, so 441 were needed to disaffiliate. The total votes were: Yes to disaffiliate: 434 (65.66%)

 – No to disaffiliate: 227.  So the vote failed.  Please join with me in prayer for the pastors, lay leaders, and congregation of First Lutheran Church.   

Paul writes –

Inspired by and written in response to Pastor Dennis D. Nelson’s Lutheran CORE article,
“An Analysis of a Bishop’s Consultation.”

In recent years, many Lutheran congregations have experienced deep strain—not primarily from external persecution, but from internal processes intended to bring “clarity,” “truth,” or “renewal.” Pastor Dennis D. Nelson’s careful and documented article, An Analysis of a Bishop’s Consultation, names this reality with sobriety and pastoral concern. His work provides an important occasion to reflect more broadly on the nature of pastoral care, ecclesial authority, and the proper work of the Church according to the Lutheran confession.

The concern raised is not simply the size or composition of synodical consultations, resource teams, or institutional delegations. Rather, the deeper issue lies in the spiritual logic that governs these encounters. When gatherings described as pastoral immediately introduce loss-based leverage—threats involving funding, scholarships, institutional standing, or reputational harm—the Church risks substituting fear for faith. At that point, consciences are no longer being addressed solely by God’s Word, but are being pressed by consequences.

The Lutheran Confessions speak clearly here. The Church has been given a specific and limited mandate: to proclaim Christ crucified for sinners and to distribute His gifts through Word and Sacrament. Pastors are not authorized to manage outcomes, secure compliance, or curate narratives. They are called to bind and loose consciences only by the Word of God (Augsburg Confession XXVIII). When pressure or strategic silence enters the process, the pastoral office is quietly transformed into an instrument of control rather than care.

This tension becomes especially acute when former pastors are drawn into congregational conflicts. Even where policies permit such involvement, the pastoral office is not a political role that can be redeployed to influence internal governance disputes. Former shepherds retain spiritual authority in the eyes of the congregation. When they are positioned—intentionally or not—to shape outcomes, the appearance—and often the reality—of manipulation is difficult to avoid. For congregations already carrying heavy burdens, this compounds confusion and deepens wounds.

Lutheran theology insists that Christ alone governs His Church through His appointed means. The Church is not renewed by stronger management structures, clearer messaging, or enforced alignment. She is renewed when sinners are forgiven, consciences are comforted, and faith is created and sustained by the Gospel. Any process, however well intentioned, that displaces this center risks turning the Church inward upon herself.

This danger becomes particularly visible when institutional programs or compliance frameworks assume organizing authority over the Church’s life. When ideological accountability or mandated initiatives become functionally central, the Church subtly shifts from proclamation to performance. Good works, justice, and love of neighbor matter deeply—but they must remain the fruit of faith, not a new law that becomes the Church’s operating gospel. As Luther repeatedly warned, even well-intended law always accuses.

Unity in the Church cannot be coerced. Trust cannot be engineered. Renewal cannot be managed. These are gifts of the Holy Spirit, given through the Gospel. When leaders substitute institutional righteousness for sacramental life, they may achieve short-term compliance, but they inevitably lose credibility. Congregations recognize when truth is being managed rather than spoken plainly, and when pastoral language is used to serve non-pastoral ends.

None of this is written with joy in separation. Faithful Lutherans rightly grieve division. The recent vote outcome at First Lutheran, Sioux Falls, only underscores the pastoral weight of these matters and the continued need for prayerful, confessional clarity. Yet coercion must not be baptized as care, nor narrative control labeled “truth.” When leaders refuse to speak plainly or to respect congregational integrity, trust collapses, and consciences seek refuge elsewhere.

The way forward is neither reactionary nor despairing. It is confessional. The Church must return again and again to her true center: Christ crucified for sinners, given freely in Word and Sacrament. Where this center is preserved, even painful disagreement can be borne with patience and hope. Where it is displaced, no amount of institutional effort will suffice.

Faithful Lutherans are not called to win battles, but to confess Christ clearly, soberly, and without fear—entrusting the Church to her true Lord, who sustains His people not by pressure, but by grace.

In Christ,
Paul Flemming

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VIDEO MINISTRIES

HERE is a link to our YouTube channel, which contains 66 videos on books and topics of interest and importance. This month we would like to feature two videos.  First, to continue the themes of guilt, grief, and grace in the opening article in this letter, we have a video review by Daniel Ostercamp of Philip Yancey’s book, “What’s So Amazing About Grace?”  And then Cathy Ammlung continues her series of helpful information for worship planners, particularly in churches where there is no regular called pastor.

WHAT’S SO AMAZING ABOUT GRACE?”

by Philip Yancey

A review by Daniel Ostercamp

Many thanks to LCMC pastor Daniel Ostercamp for his video review of Philip Yancey’s book, “What’s So Amazing About Grace?”  HERE is a link to his review.  Daniel writes – 

Philip Yancey calls his readers to trust deeply in grace and to proclaim it as powerfully in their lives as in their words. Grace is the specifically Christian treasure that needs to be shared boldly with the people who judge themselves solely by their successes and failures within this broken world. 

First published in 1997, the book would eventually sell more than two million copies.  The more recent edition includes a preface with reflections about how our world thirsts for grace even more today.  We are not people of reward, retribution or karma, but receivers and givers of love and mercy. 

The challenge of receiving the new beginning of grace in the midst of the difficult reality of our own sin is always central to our lives as Christians.  We walk in the knowledge of our own failures and how they have hurt our loved ones.  

As members of the Body of Christ, we are called to pray humbly for those who have fallen short and to share the forgiveness of the cross.  In deep sorrow, Philip Yancey shared in January that he needed to confess the betrayal of his vows of faithfulness to his wife of more than fifty years, Janet.  As a reviewer of his work, I offer my prayers as well, asking that they and their family would know helpful guidance and wise ministry.

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TOOLKIT FOR WORSHIP PLANNING – PART THREE

by Cathy Ammlung

Many thanks to NALC pastor Cathy Ammlung for this third in a series of videos intended to provide congregations – especially those with temporary and/or longer-term pastoral vacancies – with some tools for worship planning.  A link to her video can be found HERE.  A link to the full manuscript of her presentation can be found HERE.   

In this video, Cathy covers the lectionary: What is it?  Where is it?  Why is it?  Why are there more than one?  How do you use the lectionary in worship planning?  What are some pitfalls, and what are the most important things to know about lectionaries as a worship planning tool?

In her first video in this series (LINK) Cathy discussed the whole issue of why worship planning is important.  In her second video (LINK) Cathy talked about the church year, including festivals.

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May the Lord draw you closer to Himself and the Cross as you begin your Lenten journey.

In Christ,

Dennis D. Nelson
Executive Director of Lutheran CORE

“In the house the disciples began questioning Him about this again.  And He said to them, “Whoever divorces his wife and marries another woman commits adultery against her; and if she herself divorces her husband and marries another man, she is committing adultery” (Mark 10:10-12).

What does God intend?  That the two become one.  Yes, there are all kinds of reasons why divorce happens, but look at God’s intent.  He desires that the two learn how to unite as one.  Not one over the other, but two working as one.  So also, we are the bride of Christ and He is teaching us how to be one with Him.  It is not a power struggle, but a shifting, blending and growing that happens, just as should happen in marriage.

Lord help me.  I hear these words, but I am constantly striving and seeking for myself rather than learning from You how life is to be lived.  This principle goes beyond marriage to include all of the relationships I have.  Teach me what it means to pursue being who I am in the midst of relationship.  Teach me to not seek to exert power or authority, but live in the truth You have revealed.

Lord Jesus, You have given me the words of life.  You will lead me and I must follow.  Guide me this day to have Your righteousness come into all of my relationships.  Lead me according to the Father’s purpose to live out today those things which You would have me do.  Through all the turmoil of this age, guide me in the upward call You have given me so that I may live into the life You offer.  Amen.

“But from the beginning of creation, God made them male and female.  For this reason a man shall leave his father and mother, and the two shall become one flesh; so they are no longer two, but one flesh.  What therefore God has joined together, let no man separate” (Mark 10:6-9).

God made them and God made us.  In our world, we are encouraged to choose our identity.  We hear from the meaning of the first article in the Creed that God made each one of us.  Either God made you or else you get to determine who you will be.  It boils down to that.  The Son has come to make you in the image of Christ.  To live the Christian life is to be created each day and proceed as the Lord will make of you what He will.

Lord, this world promotes independence and seeking for the self, but You are the One who made me.  Help me to not fall into the trap of thinking that I am independent from You.  Help me to see that if You are not the One making me, I am on the broad road which leads to destruction.  Guide me in the way of living the life You give me no matter the cost so that I may be with You forever.

Thank You Lord Jesus for reminding us that all things have their being because of You.  You have come to lead all who believe into a life that is defined by righteousness.  Lead me in this life and help me to not be distracted by the constant noise of this world.  You alone must be the One who leads, for I am often confused by all of the conflicting ideas that swirl around me in this world.  Help me Jesus.  Amen.

“They said, “Moses permitted a man to write a certificate of divorce and send her away.”  But Jesus said to them, “Because of your hardness of heart he wrote you this commandment” (Mark 10:4-5).

Moses wrote this law to allow them do what they were going to do.  This was never God’s intent, but came about because of man’s sinfulness.  It is because of our hardness of heart that these things were allowed.  Grace allows us to sin, but its purpose is to restore us so that we sin no more.  It is not an excuse.  The world looks for excuses, but our Lord desires that we learn to live life the way was created to be lived.

Lord, You know that I run with allowances thinking I am being faithful when I am doing things the way I want to do them.  Lead me away from such thinking in order that I may learn how to live life according to Your righteousness.  I know I have grace to cover my sin, but lead me to live needing less and less forgiveness and more and more encouragement to live according to Your will.

Come Holy Spirit and clear my mind.  You know where I look for excuses.  You know where I seek to do things the way I want to do them rather than obediently doing what is right in Your sight.  Guide me Lord Jesus according to all that You have taught me so that I live into this life for which You are shaping me according to the Father’s will.  I need to be saved from myself.  Save me gracious Lord.  Amen.

“Some Pharisees came up to Jesus, testing Him, and began to question Him whether it was lawful for a man to divorce a wife.  And He answered and said to them, “What did Moses command you?” (Mark 10:2-3)

What was the custom of Moses?  What is the custom of the Lord?  Is there a difference?  The Lord allows us to establish customs for our needs, but it is always fair to ask ourselves whether or not our customs fully conform to what the Lord desires.  Our habits do shape us, but they are not the law.  Even the law is subject to the Lord.  Therefore, subject all things in your life to the Lord.

Lord, You know where I play games with myself, others, and You.  I am often seeking for a way around what is simply a matter of obedience.  I know You have given me grace upon grace, but help me to live not seeking to be forgiven, but to live righteously according to Your will.  Teach me how to think such that I seek first You and Your righteousness with a desire to do Your will.

Thank You Lord Jesus for being gracious.  In while yet I was (and still am) a sinner, You died that I might be forgiven.  I do come to You looking for excuses, but You offer solutions and the way of true life.  Lord, lead me with humility and in submission to the Father’s will no matter the consequences.  Guide me now and forever in the right way of living life so that I may follow You now and forever.  Amen

“Getting up, He went from there to the region of Judea and beyond the Jordan; crowds gathered around Him again, and, according to His custom, He once more began to teach them” (Mark 10:1).

The Gospel is not just for our community or whom we think ought to have it, but for the whole world.  The Lord sends His Gospel where He will send it.  Sinners will segregate and separate, but the Lord includes people of every tribe, tongue, folk, and nation.  Jesus has come to teach us the way of everlasting life.  We need to be taught.  If we are conformed to Jesus, then we should be conformed to His custom.

Lord, You are the One who has given me faith.  You are the One who has established what is needed.  You are the One who has accomplished salvation for all those who believe.  You are the One who has given the words of eternal life.  You are the author and finisher of our faith.  You need to be the One who teaches us all that we need to know.  Help us to receive all that You will give for Your sake.

Lord Jesus, You have come to lead the way and I must follow.  You know what the road ahead looks like, its temptations, and the places of difficulty.  Help me to look to You, my Rabbi, to teach me what I need to know.  Help me to adopt Your customs and not be guided by my thoughts or ideas, except where they have been conformed to Your customs.  Lead me Lord Jesus.  Amen.

“For everyone will be salted with fire.  Salt is good; but if the salt becomes unsalty, with what will you make it salty again? Have salt in yourselves, and be at peace with one another” (Mark 9:49-50).

Salt is a catalyst with the addition of fire.  It causes the refining fire to burn evenly.  We live in a time of tribulation and we are being tested all the day long.  Do not be burned by this world which is always seeking our destruction, but be led by the One who will refine you to become like Christ.  In Him alone do we live, breathe, and have our being.  He will bring you through the tribulation of this world to be with Him forever.

Gracious Lord, there seems to be much more going on than I can either see or understand.  I do need to be saved and You are the only One who can save me.  Help me dear Lord to see this simple truth.  Then, help me to submit to You in and through all things.  Guide me in Your goodness and mercy so that I live trusting You above all things.  Guide me to know that in You there is hope upon hope.

Thank You my Lord and Savior that You have come to lead the way through this age of wicked rebellion.  I have the infection and the disease has ravaged me.  Help me and lift me up so that I have Your saltiness and become refined according to the Father’s will.  Lead me in all righteousness for Your name’s sake as I grow in Your likeness day by day.  Be the One who leads me in living this life You have given me.  Amen.

“If your eye causes you to stumble, throw it out; it is better for you to enter the kingdom of God with one eye, than, having two eyes, to be cast into hell, where their worm does not die, and the fire is not quenched” (Mark 9:47-48).

We think we see clearly.  We do not.  Would it not be better to see clearly in one eye than to see dimly with both eyes.  We may work hard to get ahead in this world, but would it not be better to be maimed so that we live spending time with the Lord, seeking His will, and studying the word He has given us?  We cling to what we know, but we have been offered to know by faith the One who we do not know.

Lord, You are not telling us to maim ourselves, but to live wholly for You.  Lead me so that I live according to Your word and not according to the things of this fallen world.  I cling to what I know, but what do I know?  Help me to live for what is right and true.  Grant me sight to see and a willingness to walk with You no matter what it may cost me in this life.  Help me to live not trying to save my skin, but seeking the life which You offer.

Lord Jesus, You gave up Your body as the ultimate and final sacrifice so that all who believe could enter the journey of becoming like You.  Help me, for I need more help than I can imagine.  Take me out of my skin so that I am willing to give up everything I know for Your sake and the sake of Your kingdom.  Guide me Lord in the way You know I need to go and help me each step of the way.  Amen.

“If your foot causes you to stumble, cut it off; it is better for you to enter life lame, than, having your two feet, to be cast into hell, where their worm does not die, and the fire is not quenched” (Mark 9:45-46).

We live in a time where outward things are considered to be of ultimate importance.  The ultimate importance is living in peace with the One who made you.  Knowing that this life is limited and short, why do you cling to what is temporary when what is eternal has been offered to you?  Enter into the struggle to become what He will make of you.  Walk willingly with the Lord who is creating in you to be like Jesus.

Lord, I do not see clearly nor do I understand what all of this means.  I have heard and believe that You have spoken the words of eternal life.  Guide me so that I do not stop with the things of this world but press on toward the prize.  Help me to walk by faith even though I do not yet see what my heart longs for.  Guide me to live according to Your word no matter what the cost to this temporary body You have given me.

Lord Jesus, at first these words seem so harsh, but they make sense.  You have come to complete me in You.  I do not even know what this means, but I do know that I have my part.  Help me to be rid of whatever it is that would get in the way of my trusting in You above all things.  Teach me how to be faithful and to be willing to pay whatever the cost to complete the journey You have placed before me.  Amen.

One of the joyful and fruitful youth ministry efforts the NALC has developed in recent years is our Online Confirmation Program. What began as a practical response to a real need has become a meaningful way to help congregations form young people in the Christian faith.

Across the NALC, we have many small congregations, congregations without pastors, and congregations with only one or two confirmation-age students. In many of these settings, offering a full confirmation program can be difficult. Yet the need remains the same: young people must be grounded in God’s Word, taught the faith faithfully, and prepared to live as baptized children of God within the life of the Church.

That is where the Online Confirmation Program has proven to be such a gift.

Four years ago, we launched this ministry with just seven students. Last year, that number grew to thirty-five. This growth reflects both the need for the program and the value it has already shown in the lives of students and congregations.

The NALC Online Confirmation Program is a two–yearcourse of study that meets weekly during the school year. Together, students work carefully through the Bible and Luther’s Small Catechism, building a solid foundation in Christian faith and discipleship. Classes are held on Zoom, allowing students from many different places and time zones to learn together regularly.

But this program is about much more than convenience.

From a Lutheran perspective we know, confirmation is not simply a graduation from Sunday School or a cultural rite of passage. It is part of the Church’s work of catechesis, teaching the faith into which young people have already been baptized. In Holy Baptism, God places His name on us, forgives our sins, unites us to Christ, and gives us the Holy Spirit. Confirmation instruction helps students grow in the knowledge of those gifts so that they may trust God’s promises, confess the faith, and live as disciples of Jesus.

One of the strengths of the NALC’s online program is that it connects teaching, mentoring, and congregational life. In addition to weekly class sessions, students are expected to meet regularly with a mentor in their congregation and to serve actively in congregational life at least twice a month. This is deeply important. The Christian faith is not learned only in a classroom; it is lived in the Church. Students need not only instruction, but also relationships, encouragement, and opportunities to practice serving others in Jesus’ name.

This is one of the greatest benefits of the program: it supports the work of the local congregation rather than replacing it. Even though the teaching happens online, students remain connected to their own congregation through worship, service, and mentoring. In this way, online confirmation becomes a tool to strengthen congregational life while also providing consistent and faithful instruction.

Another strength is the team-teaching approach. Each class has a minimum of four instructors, allowing students to hear from different NALC pastors and lay leaders. This gives students the benefit of different teaching styles and voices while still receiving instruction that is rooted in the same Lutheran confession of faith. It also reminds students that they are part of something larger than their own congregation. They belong to the wider Body of Christ.

Students themselves have spoken about how valuable this experience has been. One student shared:

“Online Confirmation has been an incredible experience. Even though our confirmation class at my church is small, having the opportunity to meet online with other students my age from different places has made it feel much bigger and more connected.”

That same student also appreciated hearing from different teachers:

“Hearing from different leaders gives us a variety of perspectives and helps me understand my faith more deeply.”

Another student, who is the only young person in their congregation, reflected on the relationships formed through the program:

“Through participating in Online Confirmation, I have been able to connect with other people from different areas… I have learned a lot about God’s Word through online confirmation and I really have enjoyed the past year and a half of learning and building connections.”

These comments capture an important part of the program’s value. For students who may feel isolated in their own congregation, online confirmation provides not only teaching, but also fellowship. They are reminded that they are not alone. They are part of a larger church body, learning and growing alongside other young Christians.

In a time when many youth are surrounded by confusion, competing ideas, and shallow understandings of faith, clear catechesis matters. Students need more than vague spirituality. They need the Scriptures. They need the Catechism. They need to know what God has done for them in Christ and how that shapes their lives.

As Lutherans, we confess that the Holy Spirit works through the Word of God to create and sustain faith. That remains true whether students are gathered in one classroom or connected across many places. What matters most is that they are being drawn more deeply into the life of Christ through His Word, His promises, and His Church.

And that is exactly what this program seeks to do.

We will resume classes for returning students in September. At this time, we are planning to offer the second-year class on Monday evenings and the first-year class on Thursday evenings. We encourage congregations to begin considering whether this program would be helpful for their students. We would also like new students to register by the end of August.

If you have questions or would like more information, please contact:

Pastor Teresa Peters
Director of Youth and Family Ministry
[email protected]