Once the endless meetings, insulting slurs, character attacks, hurt feelings, and procedural difficulties involved in leaving one ecclesial community and entering another are over, the remaining congregation members are often fatigued. Yet they are often galvanized by the process’ inevitable conflicts and are more committed as disciples of Jesus Christ than ever. They hope that the Lord will reward their faithfulness by swelling their ranks, securing their sometimes-tenuous finances, and allow them to return once again to whatever is identified as the golden age of the congregation’s life.

The Lord, in His mercy, rarely does this, at least in any easily recognizable, straightforward way.  The process of reaffiliating for the local congregation is always, to a larger or smaller degree, a traumatic one.  Before a congregation is ready to properly disciple a significant number of people, there is usually work the Lord needs to do within us first.  There is a gap between what we were and what we will need to be for the mission the Lord has planned for us.  I want to encourage anyone facing this to GO intentionally into that GAP:

Go deep with God:  Lutherans confess that the Spirit uses God’s Word and Sacraments to create and sustain saving faith in the hearts of people and thereby constitutes the Church.  As Luther avers, it is only in this way that we are “called, gathered, enlightened and sanctified.”  Don’t do generic Bible studies but do some focused on God’s promises and power related to healing, mission, and yes, even vengeance upon those who persecute His people (having one’s character assassinated by people you love is a real, though mild, form of white martyrdom).  Let the Lord’s Word be a branch thrown into the oft unspoken tension, pain, and ennui of the bitter waters of church hurt and make them sweet.

Open your heart to the new thing the Lord wants to do:  Paul’s ministry changed radically after he was called by Jesus.  Your congregation has been called by Jesus too, and it is not likely that He has called it to do basically what it has done in the past, just with purer doctrine.  This is not because local traditions are bad or change is good, but because if Jesus has called you into a new denominational affiliation, it is for the purpose of mission, and the mission field is always in flux.  Indeed, learning that the mission field lies at our doorstep rather than in other countries is a radical thing for many long-established congregations.  Please note that what I am issuing here is not a call to radical change, but rather to radical openness to God’s leading.

Get to know your mission field: Don’t assume you know your community’s spiritual needs.  Remember, when you ASSUME, you make an ASS out of U and ME.  As a Gen X’er I typically assume that Christianity’s chief rival is atheism.  For those under 40, it is paganism.  Does your congregation’s ministry take this into account?  What are the socio-economic pressures with which your visitors are dealing?  What are the most common family dynamics and dysfunctions?  Learn what people will need in your context to become good Christian disciples apart from orthodox doctrinal commitments.

Align yourself with what God is already doing: Ministry changed for me and my congregation when we stopped having a plan to reach people and started recognizing what the Lord was already doing with those He was gathering, then putting our time, talent, and treasures behind that.  “Unless the Lord builds the house, the laborer works in vain.”

Patiently wait for God, then move decisively: Don’t let anxiety about the future push your congregation to waste energy on mission to which the Lord is not calling you.  The Church’s only mission is the Great Commission, but your congregation is not the Church.  Your congregation is a church, and God is not calling you to do everything.  Instead of trying to reach some group or create some ministry that leadership thinks is essential to the congregation’s long term survival, trust the Lord with your future.  It may be that the ministry everyone thinks critical must have the foundation the Lord wishes to provide now.

GO into the GAP without fear, for it is not the valley of the shadow of death, but rather God’s way of teaching you trust on the way to the green fields and still waters for which He has claimed you.

Luke 20:27-38 

Script:

Pastor: Good morning boys and girls! Welcome! Let’s say good morning to our friend Sammy. Ready? One, two, three: Good morning, Sammy! 

Sammy: Hey Pastor! What is the special theme this week? 

Pastor: What do you mean, Sammy? 

Sammy: Well, two weeks ago we celebrated Reformation Sunday, and last week we celebrated football Sunday– 

Pastor: No, Sammy. We celebrated All-Saints Day. 

Sammy: That’s what I meant. So we had two big weeks in a row at church. What is the big event or theme this week? 

Pastor: Well, this week we are talking about Resurrection. 

Sammy: Happy Resurrection Day, Pastor! 

Pastor: Not quite, Sammy. It’s not really a feast day or a holiday or a celebration. We are having worship together during ordinary time. 

Sammy: Pastor, these times are anything but ordinary. Have you read the newspaper lately? Watched the news? 

Pastor: Let’s get back to our topic for today: Resurrection. Boys and girls, what does “resurrection” mean? 

[Allow time for responses] 

Sammy: These are great answers.  

Pastor: Jesus did rise from the dead. But we also look forward to our resurrection. 

Sammy: What do you mean, Pastor? 

Pastor: One day, Sammy, after we die, we are going to wait for Jesus to come back. When he comes back, the dead will rise and will see his glory. 

Sammy: Is that going to be a scary day? Like a Halloween day? 

Pastor: No, it’s going to be like Easter Sunday. 

Sammy: Oh I love Easter! We get to sing Alleluia songs to God and there’s an egg hunt and Bartholomew the Bunny comes to worship.  

Pastor: That’s the spirit, Sammy. There’s nothing scary about resurrection. Jesus says, “I am the resurrection and the life. Whoever believes in me will not die, but will have eternal life.” That’s a gift from God. 

Sammy: Yes it is. 

Pastor: Let’s pray. Boys and girls, will you please fold your hands and bow your heads? Dear Jesus, thank you for resurrection. Thank you for your gift of new life. Thank you for your love. Amen. 

Sammy: Bye, everyone! 

Pastor: Bye, Sammy! 

John 8:31-36

Pastor: Good morning boys and girls! Welcome! Let’s say good morning to our friend Sammy. Ready? One, two, three: Good morning, Sammy!

Sammy:

Sammy: Good morning, Pastor. Good morning boys and girls. Hey Pastor, why do you look like you are looking for someone.

Pastor: I am expecting a friend come today. I thought he would be here at worship. But I can’t find him.

Sammy: What does he look like? Maybe I can help you find him.

Pastor:  Well, you can’t really miss him. He’s a really big guy. He’s in a strange outfit, and he’s really grumpy. And his name is Martin Luther.

Sammy: Oh, I thought you were talking about Santa Clause for a moment. But he’s not grumpy. You really know how to disappoint someone Pastor.

Pastor: Sorry to disappoint you, Sammy. But Martin  Luther is as fun as Santa Clause.

Sammy: Pastor you really shouldn’t lie in church.

Pastor: No really. He always brings pretzels and cider with him. So that means snacks Sammy.

Sammy: Okay, I think I like him now. But why is he visiting today?

Pastor: Well today is reformation Sunday. It’s a day when we remember Martin nailing the 95 theses on the door of his church. This moment caused a movement to spark reformation within the church.

Sammy: Oh okay. So he was really important. And I just realized something pastor. His name is Luther. Aren’t we part of a Lutheran church?

Pastor: Good job Sammy. We are a Lutheran church. He is the person that wrote a lot of what we teach here at St. Paul’s. His courage is why we are here today. Let us pray now: Dear Jesus, Thank you for reformers like Martin Luther. Thank you for teachers that followed his lead by teaching people the true gospel. In Jesus name we pray. Amen.

Script:

Luke 17:11-19

Pastor: Good morning boys and girls! Welcome! Let’s say good morning to our friend Sammy. Ready? One, two, three: Good morning, Sammy!

Sammy: Good morning, everyone! Pastor, I just wanted to thank you for doing a great job.

Pastor: Thank you, Sammy.

Sammy: You always listen to me, tell me stories, teach me about the Word of God, and you are a great friend to me.

Pastor: That’s very kind of you, Sammy.

Sammy: I just wanted you to know.

Pastor: You know, Sammy, your thankfulness reminds me of the Gospel reading for today. Jesus healed ten men with a skin disease.

Sammy: A skin disease?

Pastor: Yes—they called out to Jesus and asked him to heal them. He healed them by telling them to go show themselves to the priests. On the way to the priests, they were healed.

Sammy: But why did he tell them to go to the priests? Why not just heal them right away?

Pastor: What do you think, boys and girls? Why did Jesus send the men to go to the priests instead of healing them right away?

[Allow time for responses]

Pastor: These are great answers and ideas. Jesus wanted the men to act in faith. Walking toward the priests meant a commitment of faith for them. And men with a skin disease were considered unclean. They were unable to worship God at the temple if they had a skin disease.

Sammy: So that would be like if we couldn’t go to church?

Pastor: Yes.

Sammy: But they couldn’t help it!

Pastor: That was the rule. In Jesus’s time, there was no cure for this skin disease.

Sammy: That’s horrible. They were forever banned from church. I love church. I want to be here every day.

Pastor: I know, Sammy. But you know, what? Jesus healed all ten of these men, and then they could go to worship God in the temple.

Sammy: And one of them went back to thank him. That man is my favorite. Jesus gave him his life back.

Pastor: Jesus gives each of us a new life in him, and it’s important to thank our God for the many gifts he gives us. In fact, let’s pray and thank him right now. Boys and girls, will you please fold your hands and bow your head? Dear Jesus, we thank you for your healing power. We praise you for directing us to you. Help us to be thankful for everything you give us. Amen.

Sammy: Bye, everyone!

Pastor: Bye, Sammy!

Luke 17:5-10

Script:

Pastor: Good morning boys and girls! Welcome! Let’s say good morning to our friend Sammy. Ready? One, two, three: Good morning, Sammy!

Sammy: Good morning, everyone! Pastor, I made it to church on time this morning.

Pastor: That’s great, Sammy.

Sammy: I do a good job of showing up almost every week. Sometimes I get sick and I have to stay home. Or sometimes I go to the beach on vacation.

Pastor: I am proud of you for coming to church, Sammy.

Sammy: I also pray, and I sing, and I talk to the kids here about God.

Pastor: Yes, you do.

Sammy: And I take the time to help you out, Pastor. That’s a lot of work. I found your keys, invited myself to your house for dinner…

Pastor: Where are you going with this, Sammy?

Sammy: Well, none of it is good enough, is it, Pastor?

Pastor: What do you mean?

Sammy: I was reflecting on the Gospel reading for today, and I was just thinking that all the things I do and all the effort I put into church and my family isn’t good enough.

Pastor: That’s right, Sammy. We will never be good enough. Jesus talks in the reading today about how if we live a holy and righteous life, that is what we are supposed to do. If we show up to church every week, if we sing in the choir, feed the hungry, help each other, serve each other, and love each other, we have done the minimum and we haven’t added anything to the Kingdom of Heaven.

Sammy: So I have to be a good Christian and it’s still not good enough.

Pastor: That’s correct. We sin every day, and doing our best to live a holy life is all we can do. We have to rely on Jesus to do the rest.

Sammy: What do you mean?

Pastor: Boys and girls, what did Jesus do for us?

[Allow time for responses]

Pastor: Jesus died on the cross for our sins. He took all of the sin and shame that we have and he covered us with his grace. He forgives us when we ask him to forgive us because of his great love for us.

Sammy: That’s beautiful.

Pastor: Yes it is. One thing you should know, Sammy, is that when we come to the Kingdom of Heaven, we go empty handed. We don’t bring anything with us, just our sin and our shame. Even as a pastor, I will approach Jesus with my hands bearing my shame. There is nothing I can do or say that will make me good enough in his eyes.

Sammy: That’s why we cling to the cross of Jesus.

Pastor: Yes, that is why we cling to the cross.

Sammy: Whew. That’s a relief.

Pastor: What do you mean?

Sammy: I have a lot of peace now. I was going to make a spreadsheet of all the things I do for Jesus around here. But like we talked about, I am supposed to do all the things I do. And I’ll cling to the cross of Jesus forever.

Pastor: Me too. Let’s pray. Can you all please fold your hands and bow your heads? Dear Jesus, help us to realize we aren’t good enough. Help us to know you are the only one who adds to the Kingdom of Heaven. Thank you for letting us join you in Heaven. We love you. Amen.

Sammy: Bye, everyone!

Pastor: Bye, Sammy!

As the Evangelical Lutheran Church in America (ELCA) considers sweeping constitutional amendments in 2025, it is crucial to revisit the foundational principles of the Lutheran Reformation—the Five Solas—and assess the implications of these changes for our confessional identity and mission. The Five Solas—Sola Scriptura (Scripture alone), Sola Fide (faith alone), Sola Gratia (grace alone), Solus Christus (Christ alone), and Soli Deo Gloria (to God alone be the glory)—are not merely historical slogans but enduring guideposts for Lutheran faith and practice. Recent proposals within the ELCA threaten to compromise these pillars at a time when clarity and fidelity are most needed.

Sola Scriptura and the Authority of God’s Word

The move toward gender-neutral and nonbinary language in ELCA governing documents, as proposed in the November 2024 Church Council actions, raises significant concerns about Sola Scriptura. While inclusivity is a worthy goal, altering biblical terms such as “brothers and sisters” risks detaching the church from the clear witness of Scripture, which affirms humanity as “male and female” (Genesis 1:27, Matthew 19:4). The authority of Scripture, upheld by the Lutheran Confessions, must remain the foundation for doctrine and practice. When church language is shaped more by cultural trends than by God’s revealed Word, we risk undermining the very principle that sparked the Reformation: that “God’s Word shall establish articles of faith” (Luther).

Solus Christus and the Marks of the Church

Another critical issue is the proposed expansion of voting rights to synod assemblies for non-congregational ministries—such as camps and nonprofits—that do not regularly offer Word and Sacrament ministry. The Augsburg Confession defines the Church as the assembly where the Gospel is purely taught, and the sacraments rightly administered. To broaden the definition of “church” to include organizations whose primary mission is not the proclamation of the Gospel or the administration of the sacraments risks severing the church from its Christological center. Solus Christus reminds us that Christ alone is the head of the Church, and it is His presence in Word and Sacrament that constitutes the true church—not organizational structure or social activism.

Soli Deo Gloria and Church Governance

The Commission for a Renewed Lutheran Church (CRLC) has proposed streamlining the constitutional amendment process by eliminating the second Assembly vote, thereby centralizing authority and reducing congregational input. Such a move contradicts both the spirit of the Augsburg Confession and the principle of Soli Deo Gloria, which insists that all church governance must ultimately glorify God, not merely serve institutional efficiency. Furthermore, the lack of proactive communication about these amendments undermines transparency and trust, violating the church’s commitment to open dialogue and discernment.

Sola Fide, Sola Gratia, and the Marginalization of Confessional Voices

Perhaps most troubling is the increasing marginalization of confessional and conservative voices within the ELCA. Sola Fide and Sola Gratia teach that all are justified by faith and saved by grace alone—not by ideological conformity or prevailing cultural opinions. When traditional perspectives are dismissed or excluded from meaningful dialogue, the church risks replacing genuine unity with superficial consensus, undermining the mutual respect and forbearance to which we are called (Romans 14:1, Ephesians 4:3). True inclusion, rooted in the grace of Christ, embraces the full spectrum of faithful Lutheran convictions.

A Call to Faithful Reformation

The proposed constitutional changes present a pivotal moment for the ELCA. To remain faithful to our Reformation heritage, the church must:

• Ensure all amendments are publicized directly to congregations, upholding Sola Scriptura.
• Reject fast-tracking governance changes that bypass congregational discernment, preserving Soli Deo Gloria.
• Host open forums to discuss amendments through the lens of the Five Solas, especially Solus Christus.
• Appoint confessional leaders committed to upholding Reformation theology.

The ELCA cannot credibly champion inclusion while sidelining conservative voices and obscuring governance changes. Only by realigning with the Five Solas can the church preserve its confessional integrity and witness to the Gospel of Jesus Christ.

Sola slide with list of solas and German church, courtesy of Paul Fleming.

Editor’s Note: Pastor Megan Ann Shaffer is writing for Lutheran CORE for the first time. She is an NALC pastor in Pennsylvania.

“Ugh, discipleship is so law-based.” Sadly, I frequently hear this as a disciple-maker. Quite frankly, I can understand why people hold such a position, which results in their hesitancy as Lutherans to begin making disciples intentionally.

However, this interaction got me thinking. What causes such hesitancy and resistance to discipleship? One answer is easy. For years, outreach and evangelism were a silo within the church. Tasks that fell into either of these areas were often left to a team and/or the pastor. As times have changed, that approach no longer works for most congregations. Gone are the days when we could safely assume our neighbors were Christian. Now such assumptions are invalid due to the diversity of our communities.

Secondly, individual faith in America has been a matter of privacy for hundreds of years. My grandmother taught me that there are two topics you do not discuss at a dinner party: politics and religion.

Additionally, Lutherans face another layer of complexity due to the proper distinction between law and the Gospel. As those justified by faith in Christ rather than by good works, we proclaim the Gospel. Why would we focus on something that could trap our parishioners in the cycle of the law?

As disciple-makers, we have a strong tide to swim against while working to reshape the culture in which we live—if we are truly going to live out our vocation to follow Christ’s command to go and make disciples of all nations. It’s a lot to think about, so where does one begin? That was the question I found myself asking as I began my call to a congregation eager to grow. Taking all of these and many other factors into account could easily have overwhelmed me.

When faced with something overwhelming, my seminary professors emphasized that those are the moments when we need to use our toolbox. As pastors and church leaders, we are blessed with a wealth of knowledge available to us in our Lutheran tradition and within the broader Christian community.

Recently, I listened to a podcast featuring an interview with Pastor Bill Hull, who commented on the relationship between preaching and discipleship. He stated what my Lutheran homiletics professors taught me: how we preach and the focus of our preaching forms our parishioners. The idiom ‘you get what you give’ perfectly sums it up. Pastors preaching legalistic sermons form legalistically focused Christians. Likewise consumeristic preachers shape consumeristic Christians, and so on.

What Bill is saying makes sense: “If you want your parishioners to understand their identity as disciples, you must preach the Gospel accordingly.” But what made even more sense was what he said next: “We don’t start the conversation on discipleship at ‘make disciples.’” How can we expect our flocks to go out and make disciples if they have not been discipled?

As an example, when I was a child, my grandmother never told me to crochet an afghan. That would have been absurd since I had no knowledge of how to go about doing so. Instead, she sat down with me and showed me the basics. As I watched, Grandma demonstrated to me how she created each stitch. Additionally, she showed me how to seamlessly join colors, so they looked like they naturally flowed together. As she worked, I sat with her and would repeat aloud what she was going to do next. Over time, I tried out simple stitches with her help. Eventually, I could also work on my own and seamlessly join colors, so they naturally flowed into a functional piece of art.

Similarly, the goal of discipleship is to empower others to follow the Great Commission, as my grandmother taught me to crochet on my own. She did this by spending time with me. Christ invested in his disciples by spending time with them. Telling our parishioners to go out and do something they have no clue how to do absolutely produces hesitancy and resistance. Conversely, if one has some familiarity with a concept because they have heard about it, it is less intimidating. So consider priming the pump of discipleship by introducing it through preaching.

Many thanks to Alan Williams for his video review of his book, “Captain Comet and the Intergalactic Patrol.”  A link to Alan’s review can be found HERE.  A link to our YouTube channel, which contains fifty-six reviews of books and videos on topics of interest and importance, can be found HERE.    

Alan writes, “As a retired Lutheran pastor for 54 years of ministry (NALC and LCMC), I wrote three books that are science fiction, outer space and Christian, in hopes to touch the minds of high school and college aged people to come to know God and our Lord Jesus Christ.”

The spaceship Star Treader, with a crew of fourteen, has a five-year, galaxy-policing mission, which is completed with many challenges along the way and tragically the loss of some lives. The crew hail from five different planets and take their religious faith seriously as they call on God to help them deal with impossible difficulties such as space pirates, intelligent nuclear spiders, AI viruses, fighting trans-dimensional beings, and rescuing energy beings who are friends. They run into political shenanigans that almost cost them their lives. They find friends in unexpected places.  Alan writes, “The combination of adventure, faith, and camaraderie . . . is an exciting glimpse into the world of the future.”

Published by Christian Faith Publishing, Alan L. Williams’s new book is a thrilling space odyssey that will captivate readers of all ages. With its imaginative world building and dynamic characters, it offers a compelling exploration of courage, friendship, and the enduring power of faith. Consumers can purchase this book at traditional brick & mortar bookstores, or online at Amazon.com, Apple iTunes store, or Barnes and Noble. The author webpage is alanleewilliams.com.

Editor’s Note: Dan Hetherington is the pastor at St. John Lutheran Church, Columbia, MD.

We have heard many stories from around the country about the problems some have faced in leaving the ELCA.  For us, at St. John, it was rather straight forward; however, a lot of the reasons why go back to leadership of previous years.

For many years, prior to my arrival at St. John, the staff and church council had refused to update their constitution and bylaws and so were operating under a different set of guidelines than most.  This was also before any regimented changes to bylaws from ELCA upper leadership.

The congregation of St. John has always been a ‘mixed bag’ when it comes to members’ political leanings.  For some, political affiliation has always been a leading influence on shaping values and beliefs, yet for others, Scripture has been the overriding authoritative source and norm for life. 

The straw which broke the camel’s back and led to the senior leadership beginning the conversation, and taking what they found to the Council, was what can only be described as movements towards universalism and, more concerning, paganism.

Once this was shared with the council there was deliberation on how this would be received among the congregation and what any fall-out might be.  Before anything was decided upon, we took our time to make sure that our membership roster was up-to-date and that only those who still have a ‘true’ interest in the mission of St. John would have a voice when it came to deciding our future.

Having things lined up, letters were sent to the congregation from the council president and from myself as the senior pastor, stating the requirements for discussing and ultimately voting, as well as sharing the primary concerns.

The bishop and his staff were very good.  He heard our grievance, spent time in speaking with members of the congregation, which brought us to the point whereby we could vote and then enter a process of discerning to which network we moved (either LCMC or NALC).

I have no doubt that the right decision was to leave the ELCA, and although this resulted in some people leaving the church, the major test for us was in our dedication to be who we said we were – and after voting to join with LCMC, keep to the statement of faith to which we agreed to uphold.

Being part of the ELCA had allowed for the church to be many things, and for a lot of our members, that was not Lutheran.  There were difficult discussions which resulted in people walking away over our stated beliefs and some of the practices which now held a stronger place in our worship.

All-in-all although the church membership is greatly depleted, and the active participation in worship even smaller, I believe that we are a mightier body than before.  The strength that I have seen from those who remain has given me great cause for celebration.  We don’t all agree on everything – there is still a divide in political alliance, and with that certain views on what some refer to as political issues and others moral issues.  But we stand together, and we hold the Scriptures as being the sole authority on which all things we decide to do must stand.