With what can we compare the kingdom of God, or what parable will we use for it? –Mark 4:30

For you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption. When we cry, ‘Abba! Father!’ it is that very Spirit bearing witness* with our spirit that we are children of God. –Romans 8:15-16

The first time I read the phrase “kin-dom of God,” I rolled my eyes. It looked to be another attempt to make Christian terminology politically correct—something I have a personal aversion to. So, when I was asked to write a piece on this particular phrase and its usage, particularly amongst progressive Christian circles, I thought I now had an opportunity to academically hammer the phrase.

However, after research, I have become a little more sympathetic to the term. Although, as the title indicates, there is no “kin-dom” of God without the Kingdom of God. Explanation is in order.

The Origins of Kin-dom

Multiple sources trace the origin of “kin-dom” to Georgene Wilson, a Franciscan nun, who spoke it to her friend, mujerista theologian, Ada María Isasi-Díaz.¹ Isasi-Díaz then incorporated it into her theological framework and wrote about it in her work “Kin-dom of God: A Mujerista Proposal.”² Unfortunately, I was unable to find this primary work online, so I am dependent upon a lengthy article by Bridgett Green, Assistant Professor of New Testament at Austin Presbyterian Seminary for insight into Isasi-Díaz’s thoughts.³

For Isasi-Diaz, “kindom” better reflects Jesus’s familial understandings of the community of disciples. Jesus envisioned an extended family with God as father. He announces that all who hear the word of God and do it are his family (Luke 8:21; cf. Mark 3:31-35 and Matthew 12:46-50). Further, Jesus links discipleship to membership in the family of God, saying that any who have left their blood relatives for the sake of the good news will receive back hundredfold in relationships and resources now and in the coming age (Mark 10:29-30, Luke 18:29-30, and Matthew 19:29). Jesus creates and grounds his community of disciples in the principles of kinship—and kinship with God comes not through blood relations but through participation in the duties and responsibilities proclaimed in the Torah and by the Prophets. “Kindom” evokes these values in horizontal relationships among all God’s beloved children, calling disciple communities to live into familial ideals of inclusion, mutual support, and sharing of resources.⁴

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Professor Bridgett Green

I am quite sympathetic to this understanding of how disciples of Jesus interact with each other. St. Paul is emphatic that when we trust in Christ, we are adopted sons and daughters of God. Paul incorporates familial language throughout his letters, in the same vein Isasi-Díaz highlights. If highlighting this aspect of Christian thought was all that was going on, I don’t think there would be much of an issue with using the terminology of “kin-dom” as it would simply be an emphasis of the language of family used throughout the New Testament. However, there are proponents of this terminology who want to get rid of kingdom language totally and replace it with kin-dom. I find this problematic.

Why Erase Kingdom?

According to proponents of “kin-dom,” the language of kingdom presents multiple problems. It has been used by the church to make itself an earthly kingdom with earthly power and might.⁵ It tends towards exclusivity and can foster competition between kingdoms sometimes leading to violence.⁶ It is patriarchal in nature.⁷ And it “includes the specter of humiliation, subordination, punishment, exile, colonialization, sickness, poverty, as well as social, political, economic, and spiritual death.”⁸

In their view, “kin-dom” represents a much better understanding of what Jesus taught about God’s overall rule and what Jesus’ parables lead us toward.

Let’s work through a few of these things and offer some critique. First, I think we must separate the intent of Jesus’ teachings on God’s Kingdom (and the vision of how it works when God rules) from how sinful human beings have appropriated it. Many of the critiques of kingdom language resonate with the experience of human history, and one needs only pick up a history book to see the truth of what is being said. However, does human failing nullify biblical intent and understanding? Hardly.

Several years ago, I attended a mandatory boundary training in my synod. We were cautioned and steered away from using familial language to describe the church. The reason? Because families are places where abuse takes place; where neglect happens; where harm and pain are caused. It was not until a day or two afterwards that it hit me: not a single good thing was shared about what happens in families. No one spoke about parents who lovingly raise and sacrifice for their kids. No one said a word about how spouses care for each other and build one another up. No one spoke about the emotional support and foundations that are laid to help us cope with things that happen in life. No one said a thing about how the vast majority of parents feed, clothe, shelter, and spend hours upon hours of time with their children raising them to be productive citizens of society. All of the focus was on the bad, and not a single thing was said about the good. Do we abandon the metaphor because there are times of failure? Absolutely not!! Especially when the biblical witness emphasizes the metaphor so much.

I believe the same application is warranted here. Yes, there are, but the vision set forth in the Gospels, epistles, the book of Revelation, and even in the Old Testament lead us to use kingdom language. Why? To emphasize the goodness of God’s rule, and to show that there is a future hope which is a corrective to the failings of humankind.

Second, the kingdom of God is indeed exclusive, and I do not think this is something we as Christians should feel shame about. Paul is explicit in his writings that a person is either “in Christ” or “in Adam.” There is a strong line of demarcation, and the only way to go from one side to the other is through the cross. Essentially, a person either trusts in Christ’s work for salvation (in Christ), or they trust in themselves (in Adam). Either one trusts in grace for one’s righteousness, or one trusts in one’s works. There is no middle ground.

When you trust in Christ and His works, you shift your allegiance. No longer do you live for self: for self-indulgence; for self-affirmation; for self-preservation. Instead, you live for Christ. You live for God. No longer do you lay claim to the throne, but the rightful, righteous ruler is now seated upon the throne of your heart. You now serve a new master. (Romans 6) This is at the heart of the Christian creed, “Jesus is Lord.” You are announcing that Jesus is King of kings and Lord of lords. You no longer rule over your life. Jesus does. And when He is king of your life, you enter into the Kingdom of God.

If you do not trust in Christ’s work, then you are not in the Kingdom of God. You are consumed by other hungers. You are on the outside looking in. In this fashion, the Kingdom of God is indeed exclusive, but, this does not lead to violence and conflict. It is self-righteousness which leads to such things, and a person who knows God’s grace is not self-righteous. They know they have no righteousness of their own. They know their sin. They know their dependence upon God and Christ’s grace. They also know they are commissioned to make disciples of all nations. They know the great command to love their neighbors as themselves. They do not seek to impose the faith or the Kingdom by imposition, but rather by invitation. The doorway to the Kingdom of God is always open, and the desire is to welcome all. Even though it is exclusive, it seeks the inclusion of all. This is not something to be ashamed of in the least.

A final word about patriarchy. Please know that I am using the following definition of patriarchy: a system of society or government in which the father or eldest male is head of the family and descent is traced through the male line. The Kingdom of God is a patriarchy since God is our Father. As such, this is a rather neutral understanding.

However, there is another definition of patriarchy which oftentimes gets applied. “A system of society or government in which men hold the power and women are largely excluded from it.” The Kingdom of God was never meant to be such a thing. One would garner that self-evidently from Jesus’ own teachings on the Kingdom as well as St. Paul’s baptismal theology. However, living this ideal out on earth has proven to be quite difficult, and the Church has fallen very short of the ideal.

But again, the question must be asked: do we abandon the language because the ideal has not been met? No. There is no justification for that. You cannot change reality just by changing language.

Embracing Kingdom

And the reality of the Christian faith is this: you cannot have the “kin-dom” of God without the Kingdom of God.

As I hinted at previously, our Christian faith begins with God’s great grace poured out through the life, death, and resurrection of Jesus Christ. This grace captures and changes our hearts so that our allegiance shifts from ourselves and the desires of the flesh to allegiance to God and the desires of the Spirit. This is a vertical relationship, and it is primary. It must take place first. For through it, we actually fulfill the first and greatest commandment: Love the Lord your God with all your heart, soul, mind, and strength. Everything starts with this vertical relationship.

Then, it moves to the horizontal. Then, it moves into our relationship with our brothers and sisters in Christ. Then, it moves to the second great command to love our neighbors as ourselves. This is where “kin-dom” language can come into play, but again, we must be careful.

Our neighbors may not share the same allegiance that we do. Our neighbors may not have Jesus as their King. They may still be “in Adam.” They still may belong to the kingdom of the world.

I was struck by a paragraph in Professor Green’s article:

This is the expansive sense of family to which Bishop Oscar Romero appealed when he exhorted the soldiers in El Salvador in 1980 before his assassination. He reminded them of Jesus’s vision of kinship, reminded them that we are all children of God, that we are connected through an honor code that values all, that provides security and a foundation for each person to be able to extend themselves into the community without losing their identity and sense of self.⁹

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Bishop Romero appealed to the idea of “kin-dom” with the soldiers of El Salvador, but they still assassinated him. Why? Because they were serving a different master. They were serving a different king. They were not serving the King of kings and Lord of lords. Their hearts had not experienced the grace of God which would lead them away from committing such a heinous crime. The vertical relationship must always come first, and the Church’s primary job in the world is the proclamation of the Gospel which makes disciples of all nations–which calls our neighbors to have the same allegiance as we do.

To erase kingdom and replace with “kin-dom” means to place the second commandment above the first. It seeks to establish the kingdom without the King. That is not an option within the Christian faith, and it ultimately leads to failure. You simply cannot have the “kin-dom” without the Kingdom.

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1. Florer-Bixler, Melissa. “The Kin-dom of Christ.” Sojourners. Nov. 20, 2018. https://sojo.net/articles/kin-dom-christ,

Green, Bridget. “On Kingdom and Kindom: The Promise and the Peril.” Issuu. Fall 2021. https://issuu.com/austinseminary/docs/insights_fall_2021_i/s/13746319

Butler Bass, Diana. “The Kin-dom of God.” Red Letter Christians. Dec.15, 2021 https://www.redletterchristians.org/the-kin-dom-of-god/

2.Green. https://issuu.com/austinseminary/docs/insights_fall_2021_i/s/13746319

3.Ibid.

4.Ibid.

5.Butler Bass. https://www.redletterchristians.org/the-kin-dom-of-god/

6.PCUSA. “Bible study at GA223 will Explore ‘kin-dom’ versus ‘kingdom.’” Feb.12, 2018

https://www.pcusa.org/news/2018/2/12/bible-study-ga223-will-explore-kin-dom-versus-king/?fbclid=IwAR2fVkwtu41Zps66Wvxa_QdQfqVUiMrPeb96vhyHxKSNYAwPCFDQLv4dJuc

7.Montgomery, Herb. “A Kingless Kingdom.” Renewed Heart Ministries: eSights and Articles. May 31, 2019. https://renewedheartministries.com/Esights/05-31-2019/

8.Green. https://issuu.com/austinseminary/docs/insights_fall_2021_i/s/13746319

9.Ibid.

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A concerned member of the ELCA contacted me, asking me to do a review of a new curriculum from Augsburg Fortress’s Sparkhouse. That curriculum is entitled T.B.D.: Think. Believe. Do.  Sparkhouse touts it as their newest youth curriculum.  A blogpost describes T.B.D.

as a new small group series that gives students the tools to articulate, investigate, and test out their beliefs on a broad range of topics that connect to their daily lives. However, the goal isn’t to come away from each series with a settled idea about the topic. Although they might feel more settled than they did before. Instead. T.B.D. focuses on how students think, not just what they think.

https://blog.wearesparkhouse.org/youth-faith-process

Currently, T.B.D. offers six topical courses on Prayer, Sin, Mission, Salvation, and Bible, broken up into four sessions each.  Each session begins with a “Provocative Statement” before moving through three major sections: Think, Believe and Do.  After answering a series of thought provoking questions in their journals, students watch a video and reflect on two Bible Passages.  Following this, they come up with an honest statement of what they believe as individuals and as a group.  Finally, the group brainstorms a low risk way to test out that belief in the following week. 

The Video

In the videos that accompany each session, a young person wrestles with questions about the topic of the session.  This is very interesting.  Like many people today, both young and old, the character in each video turns to the internet, searching for an answer.  As you would expect, answers come from all quarters.  The internet search yields many quotes from the Bible.  Quotes are also given by Luther, Augustine, Calvin, Bonhoeffer, St. Benedict, and other Christian teachers.  Others come from more dubious places, like Bart Ehrman and Richard Dawkins.  This is what you would expect from an internet search.   The character in the video is left with more questions than answers as a result.  Pastors and catechists are very familiar with the kind of idiosyncratic views that people develop from their use of the internet. 

Values Clarification

The question is where to turn.  The answer is more than a little surprising.  After pondering challenging statements, watching the video, and looking up two Bible verses, the students are immediately asked to formulate their own responses to the questions.  The result is something very similar to the kind of “values clarification” that was practiced decades ago.  It’s almost as if the students are told, “You’re on your own.  The Bible is unclear and unreliable.  The Christian tradition is too varied and contradictory.  Who’s to say what is true.  You need to chart your own path.”

As a person who grew up in the 1970s, I am quite familiar with this way of teaching.  I learned to ask open ended questions and to accept the challenge to decide for myself.  Fortunately for me, I had pastors and college professors who pointed me to the answers.  (I attended a Lutheran college.) Otherwise, I would have been lost.  During my senior year of college, the process of asking open questions and deciding for myself overwhelmed me.  I realized that I was drowning in a sea of meaninglessness and purposelessness.  In the midst of this, I became acutely aware of my sinfulness.  It was then that I turned to the things I had learned from my pastors and professors.  In particular, I remembered what I had learned about the Cross and the Resurrection.  If I had been left entirely to my own resources, I don’t know where I would be.

A Third Resource?

In T.B.D., youth are presented with two resources with which to interpret the Bible: 1) the confusing diversity of answers given by the internet and 2) their own wisdom and the wisdom of their peers.   It’s too bad that a third resource is not introduced into the discussion, namely, the wisdom of the Creedal and Lutheran tradition of interpreting the Bible. If the person teaching this curriculum is a pastor or a well catechized lay person, T.B.D. might not be harmful.  The same would be true if it was used with well catechized youth.  As one reads the lesson book and watches the video, it is easy to identify answers to the questions that are raised. 

For instance, in the unit on Prayer, the video character, a young woman, wrestles with the meaning and purpose of prayer.  What does the Bible teach?  How is one to pray?  Does prayer change things?  Why pray if God already knows everything?  As I watched, I thought to myself, “It’s too bad the Lutheran tradition doesn’t have a simple but profound explanation of the meaning of prayer; or even better an explanation of the Lord’s Prayer.”  At one point, the character finds a link to an article on St. Benedict.  She decides to download his daily prayer schedule to her calendar, only to be shocked by the notion that it calls for prayer seven times a day.  Again, I found myself thinking, “Too bad Luther didn’t simplify the seven hours of prayer on behalf of the laity, reducing them to two or three times a day.”   At another point, the character does a search for the Ten Commandments, hoping that there is something there about prayer.  She concludes that the Ten Commandments are no help, since prayer is not mentioned.  As one knows, however, Luther’s interpretation of the Second Commandment has a lot to say about prayer. 

Unanswered Questions

After reflecting on this curriculum, I am left with a final question.  Is the failure to use the catholic and Lutheran tradition a bug or a feature of T.B.D.?  In other words, do the developers of T.B.D. assume that teachers and facilitators will make use of the Great Tradition and the Lutheran Confessions?  Have they simply forgotten to explicitly remind facilitators of these resources?  Or is the intent to encourage students to utilize the widest possible resources, from St. Benedict to Richard Dawkins, to formulate their own system of beliefs?  If so, the result will not be formation in the Christian faith, but instead in an eclectic post-Christian form of spirituality. 

Ironically, I can remember a time when Augsburg Fortress was criticized for being too Lutheran, too Confessional, too heavy in doctrine.  Other publishers, like Group Publishing and Youth Specialties, were preferred because they were more user friendly, more engaging, and more broadly Evangelical.  To see a curriculum that makes such sparse use of the Catechism and the Lutheran Confessions is surprising, and not an improvement. 

“Who understands the power of Your anger and Your fury, according to the fear that is due You? So teach us to number our days, that we may present to You a heart of wisdom.” (Psalm 90:11-12)

 

When things do not go the way we want them to go, we call that Your fury and anger. I suspect You call that the truth. You give a heart of wisdom to those who will come into Your presence and see things as they are. Lead me, O Lord, to see clearly the truth of the life into which You invite those who will come into Your presence. You offer to guide us through these limited days.

Lord, when I was young, I thought in terms of forever. As I get older, I see the foolishness of such thoughts. My days are numbered. Help me to live according to the days You have given me that I may abide in You as You abide in me, doing those things which will grow in me what You have always intended. Help me to be lifted up according to Your will.

Lord Jesus, You have told us that we must be united with You. Saint Paul told us that we must be united in Your death in order to be united in Your resurrection. Help me, O Lord, to overcome the obstacles of the way this age thinks that I might see things as You would have me see them, knowing that all things are in Your hands. Guide me, O Lord, to walk in Your ways now and always. Amen.

“We know that Christ being raised from the dead will never die again; death no longer has dominion over Him.” (Romans 6:9)

This past Christmas, as we prepared for company, I offered to get the relish tray for my wife.  “You can’t,” she said.  “It broke last year.  Remember?”  So it goes: after 20 years, some of our wedding gifts are wearing out or breaking, a little reminder that most things don’t last forever.  

Yet one thing does: the resurrection of our Lord Jesus Christ.  Can we even imagine it, a life utterly free of death?  Death sets the boundaries of our life in ways that we don’t even stop to consider, yet Christ’s life has no limits—“death no longer has dominion over Him!”

What such a life really is, we do not yet know.  Yet we know this: the gifts that Jesus gives, coming from this deathless Man, endure forever.  The Name He gives you in Baptism, the forgiveness He declares to you, the feast He sets for you—these things remain true, even at the graveside.  They are eternal life.

LET US PRAY: Immortal God, who became our flesh that we may rise in the flesh and live forever: by the Spirit of Your resurrection, grant us courage.  Banish our fears in the face of death, and free us for faithful service in Your Name, by which we pray.  Amen

Pastor Steven K. Gjerde

Zion, Wausau

“Though while he lives he congratulates himself – and though men praise you when you do well for yourself – He shall go to the generation of his fathers; they will never see the light.  Man in his pomp, yet without understanding, is like the beasts that perish.”  (Psalm 49:18-20)

 

Man in his pomp, like the beasts will amount to nothing.  How vain are the attempts of mortals to gain immortality.  Do not pursue those things which are here today and gone tomorrow.  Seek instead the things of the Lord which are forever.  Seek character, a good reputation and the knowledge of the Lord.  Walk in His ways and know what is good and righteous.  Seek the Lord while He may be found.

 

It is hard Lord with all of the temptations of this world.  My immediate needs are tugged by this world’s incessant pleas to go in many different directions.  Clear my mind to be still and know that You are God.  Help me walk purposefully in the way I should go and then equip me to walk in that way.  Through all things, lead me to be with You now and always.

 

Lord Jesus, you came into the world with nothing, but in Your resurrection gained all those who would follow You through the cross.  By Your example.  Help me see the fruits of good living and walk in the path You have established.  Lead me into a life that seeks Your way first and walks in the righteousness You teach through Your Word.  Lead me Lord Jesus where I should go.  Amen.

“I want you to know, brothers, that what has happened to me has really served to advance the gospel, so that it has become known throughout the whole imperial guard and to all the rest that my imprisonment is for Christ.” (St. Paul, writing in Philippians 1:12-13)

As you look over the past few days, have you spent more time thinking about President Trump and the NFL or our Lord Jesus Christ and His kingdom?

The apostle Paul had more reason than most to focus on the politics of his day.  For preaching the resurrection of Jesus Christ and teaching His followers to live obedient lives of faith marked by kindness, forgiveness, and self-control, Paul found himself arrested by the political authorities and placed in chains.  Yet look what he says of it: “What has happened to me has really served to advance the gospel.”

The gospel had captivated Paul with stronger bonds than chains, and in that gospel captivity, Paul found himself to be free: free to be joyful and hopeful, humble yet bold, and resolute but forgiving.  He even viewed injustices against his own person in light of God’s decision to establish His Son’s kingdom.

Something immense has struck this world: God has raised a crucified and rejected man from the dead.  Is it enough to occupy our thoughts, and shine new light on our actions, every day?

LET US PRAY: Still my mind and heart, O Lord, that I may not miss You amid the currents of this life.  Help me to perceive, in every circumstance, Your gracious hand at work, for my good, and for Your glory; in Jesus’ name.  Amen

Pastor Steven K. Gjerde

Zion, Wausau

Lutheran-CORE-Voice-3.2017

LUTHERAN CORE: FROM THE EXECUTIVE DIRECTOR

APRIL 2017

A LIVING HOPE

Peter begins his first epistle by saying, “Blessed be the God and Father of our Lord Jesus Christ! By his great mercy he has given us a new birth into a living hope through the resurrection of Jesus Christ from the dead.” (1 Peter 1: 3) During this Holy Week season – as once again you travel with Jesus from the upper room to the garden to the cross and then to the empty tomb – may you receive God’s great mercy, experience a new birth, and rejoice in the living hope that we have because of Easter.

I am looking forward to being with the congregation of Zion Lutheran Church in Wausau, Wisconsin. I will be speaking at their Maundy Thursday men’s prayer breakfast, and then preaching at both of their Maundy Thursday services. On Good Friday I will be giving the message on three of the seven last words at their noon until 3 PM service. I am very grateful to Pastor Steve Gjerde, vice president of the board of Lutheran CORE, for the invitation to spend these sacred days with the congregation. Rob Kittel, treasurer of Lutheran CORE, and Jim Speckhard, volunteer office person, are both active in the leadership of the church.

Pastor Dennis D. Nelson

President of the Board and Director of Lutheran CORE

909-274-8591

dennisdnelsonaz@yahoo.com

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ARE YOU ROOTED AND GROUNDED IN LOVE?

DO YOU HAVE A FAITH THAT CAN WEATHER THE STORM?

On Sunday afternoon, January 8, the historic Pioneer Cabin tree, a thousand-year-old giant sequoia in California’s Calaveras Big Tree Park, fell to the ground and shattered on impact. A tunnel that had been carved into the trunk in the 1880’s made the tree famous and attracted visitors, but ultimately it was a major part of the cause of its demise. With the gaping hole in its trunk, it could no longer support the growth at the top, had less ability to resist fire, and, with the shallow root system that is typical of sequoias, it was unable to withstand the rain that flooded the park.

As I read about that tree, I thought, What are the dynamics in the church today which weaken people’s ability to sustain and support growth, resist the fires of tragedy which will happen, and survive the storms which will come?

In his first letter to his young friend Timothy, the apostle Paul wrote, “Certain persons have suffered shipwreck in the faith.” (1 Timothy 1: 19) Paul certainly knew what it was like to be in a shipwreck. What factors today lead people to suffer shipwreck in their faith?

Matthew 7 records Jesus’ famous parable of the wise man and the foolish man. Concerning the house built on sand (probably the sand of a desert wash which is dry almost all of the time), Jesus said, “The rain fell, and the floods came, and the winds blew and beat against that house, and it fell – and great was its fall!” (Matthew 7: 27) Storms will come. Even the storm of the century will come once a century. What kind of theology, and what kind of teaching and preaching will and will not enable people to weather the storm?

In his letter to the church at Ephesus, Paul wrote, “I pray that . . . you may be strengthened in your inner being with power through the Spirit, and that Christ may dwell in your hearts through faith, as you are being rooted and grounded in love.” (Ephesians 3: 16-17) Whether you are a pastor, a church worker, or a lay member of a congregation, you have a ministry. Is your ministry – what you say and do and how you live – strengthening people in their inner being, bringing Christ to dwell in their hearts through faith, and helping them be rooted and grounded in love?

In my February letter to you, I told of hearing a sermon on Easter Sunday, where the preacher first told of the women who came to the tomb looking for Jesus. He then said, “Wherever you find people doing good, there you find Jesus.”

Easter is about God’s great victory over sin, death, and the power of the devil. How could God’s greatest act for our salvation be reduced to people’s doing good? As I become older I am less able to do as much good. Plus, when the needs are so great, how could I ever do enough good? How can a faith that is based upon not what God has done, but what I need to do, enable me to weather the storm?

Paul wrote to the Corinthians, If Christ has not been raised, our preaching is in vain, our faith is futile, we are misrepresenting God, we are still in our sins, those who have died in Christ have perished, and we are of all people most to be pitied. (1 Corinthians 15: 14-19) How could I ever think that something as life-changing as the resurrection of Jesus can be reduced to people’s doing good?

The end of last year I heard a prominent ELCA theologian – one who is often on the speaking circuit – say in a presentation about the letters of Paul, “Whenever Paul talked about justification by faith, it was always within the context of racial reconciliation.” Now I would agree that racism is wrong and racial reconciliation is important. I agree that being in right relationship with God gives me the power to become and needs to lead into my being in right relationship with other people. But how could I ever think that the way that God in His goodness, grace, and mercy provided a way for me to be reconciled to Him and to be accepted and declared by Him as righteous through faith in Jesus Christ is not something to value, give thanks for, and experience life change because of in and of itself, but instead only is a context for pursuing racial reconciliation?

With the big, gaping hole in the middle of its trunk, the giant sequoia fell. Built on the sand, the foolish man’s house could not withstand the storm. People of God, are you rooted and grounded in love? Do you have a faith that can sustain spiritual growth? Do you have a faith that can weather the storm? Pastors, are you preaching Jesus Christ, crucified, risen, and coming again, so that your people are rooted and grounded in love, have a solid basis for sustaining spiritual growth, and can weather the storm? For as we all know, storms will come.

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WHERE WILL OUR FUTURE PASTORS COME FROM?

For me two of the most powerful and convicting passages in Scripture come at the end of the book of Joshua and then also at the beginning of the book of Judges.

Joshua 24: 31 says, “Israel served the Lord all the days of Joshua, and all the days of the elders who outlived Joshua and had known all the work that the Lord did for Israel.” Almost the same words are said in Judges 2: 7.

But then it says that Joshua died, and all the leaders who had served with Joshua died. And then Judges 2: 10 adds these sad words, “That whole generation was gathered to their ancestors, and another generation grew up after them, who did not know the Lord or the work that he had done for Israel.”

There was a smooth transition of leadership from Moses to Joshua. Joshua, and all the leaders who served with him, had experienced the Lord’s delivering them from Egypt, the crossing of the Red Sea, the giving of the law at Mount Sinai, the daily provision of manna, the water from the rock, being guided and sheltered from the hot, burning, desert sun by the pillar of cloud, being reassured of God’s presence by the pillar of fire, and the conquest of the Promised Land. So that generation worshiped, served, and obeyed the Lord.

But it was inevitable that eventually that entire generation would die, and the generations that followed them would not have experienced firsthand God’s great acts of delivering and providing for them. And so the following generations did not serve the Lord, because they did not appreciate what the Lord had done. All of which resulted in the chaotic time of the period of the Judges, when “everyone did what was right in their own eyes.” (Judges 21: 25)

A generation who faithfully served the Lord. A generation who believed that the Bible is the authoritative Word of God and the Lutheran Confessions rightfully interpret the Bible as the Word of God. A generation who took seriously the moral and ethical standards of the Bible. A generation who believed that fulfilling the Great Commission to make disciples of all nations, rather than addressing every social and political issue that comes along, is our Lord’s prime purpose for His Church. A generation who built up the Church, who started and established congregations, who built church buildings and paid for them, who founded various educational and social service agencies – that generation is retiring, has retired, or already is in God’s presence in glory. What is going to happen now? What will be the values, priorities, basis for motivation, sense of mission, and foundational theological understandings of those who will be leading the church in the future? In many ways it feels like we have come again to the period of the Judges, when “everyone did what was right in their own eyes.”

How much better than the situation that developed after the time of Joshua is the plan that Paul set forth for providing for future leaders and teachers for the church. As Paul wrote to his young friend Timothy, “And what you heard from me through many witnesses entrust to faithful people who will be able to teach others as well.” (2 Timothy 2: 2) From Paul and many witnesses to Timothy to faithful people to others as well, Timothy was to make sure that the Gospel was always passed on from one generation to another.

Somebody once said, in any one particular part of the world, “The Christian faith is always only one generation away from extinction.” We know that “built on the Rock the Church will stand.” “The gates of hell will not prevail.” (Matthew 16: 18) Someday there will be a great multitude that no one can count, from every nation, from all tribes and peoples and languages, that will be standing before the throne and before the Lamb, robed in white, with palm branches in their hands. (Revelation 7: 9) The Church will endure no matter what happens to any one particular congregation, Christian organization, or church body. But don’t we want to be among those who will be faithful and who will faithfully pass on the faith to the next generation, who will faithfully pass on the faith to the next generation, and so on?

If any of those thoughts resonate with you, please be praying for the Summit on Pastoral Formation, which Lutheran CORE will be holding on Wednesday, June 21, at Grand View University in Des Moines. We will be gathering a group of leaders from several different Lutheran church bodies – ELCA, LCMC, LCMS, and NALC – to begin wrestling with the question – What can we do to raise up, support, nurture, and sustain a whole new generation of Lutheran pastors who love God, love people, and will be Biblical and orthodox in their theology and evangelistic/outreach-oriented in their perspective and practice?

And as you pray, may we suggest that you consider giving an extra gift to Lutheran CORE – over and above your current giving – in honor of the 500^th anniversary of the Reformation to help cover the expenses for this strategic gathering which is intended to help ensure that in the future there will be pastors who will preach and teach the Gospel that we are saved by grace through faith.

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WEEKLY DEVOTIONALS AND SERMON STARTERS

Please remember that weekly devotionals, written by three members of the board, can be found on the blog, which is accessible through the home page of Lutheran CORE’s website, www.lutherancore.org. Two of us are writing devotionals based upon one of the following Sunday’s readings. A third person is writing devotionals based upon one of the previous Sunday’s readings in the Missouri Synod lectionary series. A link to these devotionals is then posted on a number of different facebook and twitter accounts.

Please help us get the word out about these resources. It is our desire that they be an inspiration to all who read them and also a source of ideas, thoughts, illustrations, and images for pastors as they prepare for the following Sunday’s sermon.

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Please consider a gift to Lutheran CORE in support of the summit which will be held on June 21 in Des Moines to begin wrestling with the question, How can we raise up a new generation of Lutheran pastors who will believe that the Bible is the authoritative Word of God, and who will be committed to fulfill the Great Commission? We estimate the cost for the day to be around $11, 000, which includes travel and housing expenses for the ten church leaders from different Lutheran church bodies who will be participating plus the seven members of the board.

Your gift to Lutheran CORE – in honor of the 500^th anniversary of the Reformation – will help ensure that in the future there will be pastors who will preach the Gospel of salvation by grace through faith.

Please detach, enclose your gift, and return to us at –

Lutheran CORE, P. O. Box 1741, Wausau, Wisconsin 54402-1741

Or, if you prefer, you can give online by going to the home page of our website, www.lutherancore.org and designate your gift for the pastoral summit

Please find enclosed my gift. I want to help make sure that in the future there will be pastors who will preach the Gospel of salvation by grace through faith.

Name___________________________________

Address_________________________________

_________________________________

Phone number____________________________

Email address____________________________

Prayer request

______________________________________________________________________________

This is Lutheran CORE’s response, dated April 2017, to the “Naked and Unashamed” movement, which has come out of the Lutheran School of Theology in Chicago.  CORE is doubly concerned because it is unaware of any response from the administration and faculty of the seminary, the ELCA Council of Bishops, and Presiding Bishop Elizabeth Eaton rejecting or distancing the ELCA from this movement.

RESPONSE TO “NAKED AND UNASHAMED”

ELCA PASTORS AND SEMINARIANS NOT ASHAMED

TO REVEAL BLATANT AGENDA

In 2009 the ELCA Churchwide Assembly rejected as normative the traditional, Biblical definition of marriage as it approved changes to policy and practice which allowed for the endorsing of and ordaining persons in publicly accountable, “lifelong, monogamous, same gender relationships.”  There is now a movement within the ELCA which would reject any definition of marriage as normative for sexual relationships.

Known as “Naked and Unashamed,” this movement was started by seminarians at the Lutheran School of Theology in Chicago and since then has been reaching out to other pastors, leaders, and seminary students in the ELCA who share their beliefs and values.  Their purpose and agenda are clearly revealed on their website, www.wearenakedandunashamed.org, which contains such statements as the following in regard to current ELCA policy and practice –

• “The limited and hierarchical focus on marriage and family life over alternative forms of relationality is oppressive, preferential, manipulative, and culturally irrelevant to the variety of healthy sexual, emotional, contractual, and/or romantic expressions that could be part of an appropriate Christian lifestyle.”
• “Life and liberty are being oppressed in the pressure for church leaders to be in marital relationships, or otherwise abstain from all sexual intimacy.”
• “Marriage is not the only healthy relationship model within which sexuality can be safely enjoyed.”

As seminarians and pastors who have recently been ordained, they are objecting to “overt policies and direct questioning during the ELCA candidacy process that disallow sexual intimacy, cohabitation, and committed relationality outside of civil marriage.”

What can those who hold to the traditional, Biblical view of marriage as a life-long, committed relationship between one man and one woman, and even those who hold to what was approved in August 2009, which allowed for the ordaining of persons in publicly accountable, “lifelong, monogamous, same gender relationships,” now expect?  Based upon experience of what happened before, we can only expect that those who wish to reject marriage altogether are going to pursue their agenda relentlessly until they achieve their goals, and once they do so, then all conversation is to stop and anyone who still advocates for the traditional view, and even the approved-in-2009 view, will be criticized for being disruptive, divisive, schismatic, and trouble-making.  That is what happened during the time leading up to and since the August 2009 decisions.  Why should we expect it to be any different this time?

Never is there any Biblical basis given for this group’s thinking.  And why would we expect that there would be?  Just as the documents that were approved by the ELCA Churchwide Assembly in 2009 were based not upon the Bible, but upon psychology, sociology, and the dynamics that build trust between and among people, so this group is arguing for their desired changes on the basis of such vague reasons as “the common good,” the fact that they are “healthy” and “life giving,” “the plethora of stories we hear,” and “our values and lived experience.”  

Even in their use of the phrase, “Naked and Unashamed,” this group is turning its back on the Bible’s description of God’s judgment and mercy.  Adam and Eve were described as “naked and unashamed” before their distrust of God’s word and their disobedience.  Their transgression caused them to be ashamed, to hide, to clothe themselves in fig leaves.  Their self-justification was their primary clothing.  When God sent them out of Eden, He gave them something better.  He did not send them into the world “naked and unashamed” to make a “fresh start” of things.  Rather He clothed them even more fully – with the skins of animals who died in their place, as a forerunner of Jesus who would die in our place and whose blood would be shed to cover our sins.

According to the Lutheran understanding of the Bible, God gives us a “fresh start” in baptism.  Spiritually we go into the water naked.  Our old, sinful, deathly self is drowned in Jesus’ own death for our sake.  And when we rise in the power of His resurrection, we are immediately clothed in white robes that signify that we are more fully clothed in the righteousness, purity, and holiness of Jesus Himself.  As Paul says in 2 Corinthians 5: 4, in our redemption in Christ we are not unclothed.  We are more fully clothed!

This group’s website claims that the ELCA’s teaching, expectations, and documents surrounding sexuality are “heteronormative, white-centric, economically oppressive, and non-Lutheran.”  Standards of monogamy, commitment, and chastity are deemed oppressive and demeaning.  Ideals of faithfulness and purity are rejected.  Biblical norms of “life together” are dismissed as the invention of elite, wealthy, and white Europeans.  This group asserts that other cultures have different understandings of sexual good.  In so doing, they are not only ignoring the very staunch standards for sexuality of our African fellow Lutherans, they are also ignoring the stringent sexual ethics of the Old and New Testaments, which certainly are neither elite, wealthy, white, nor European.  

Those who thought and hoped that the decisions of August 2009 to accept same gender relationships if they are publicly accountable, lifelong, and monogamous would be enough, would satisfy those who were pressing for changes, and would be as far as this issue would go, should be alarmed to read on this group’s website that they reject those decisions because of the way in which those standards define what is a “decent and acceptable marriage in the ELCA.”  They reject the 2009 decisions because they say that “acceptable same-gender relationships must look the same as acceptable heterosexual relationships.”  

The documents of this group even give a place for advocating for polyamory (multiple partners), as evidenced in these statements.  

• “This is what we are pushing back on:  the idea that one person in your life must be the one whom you trust the most, and with whom you simultaneously work together financially, domestically, sexually, emotionally, and parentally.”
• “There exists in the ELCA multiple positions on (several different relational patterns are listed, including polyamory).  We lift this multiplicity up and demand that its full diversity be recognized within the Christian lifestyle in our church.”

There is no sense of marriage as based upon our creation as male and female, and as given its most perfect expression in the model of God’s faithful and permanent love for His people and Jesus the bridegroom’s love for the Church, His bride.  Rather this group says that “understanding and practices of marriage, relationality, and sexuality also change over time, and must be understood as contextual.”  There are “many possible forms of ‘Christian’ relationality, just as we see diverse forms of Christian worship.”  To see different expressions of sexuality as no more significant than the difference between traditional and contemporary worship would be absurd if it were not so alarming.

This group makes absolutely no mention of the long-standing and profound Biblical linkage between sexual sin and idolatry.  At the risk of being gross and offensive, I would refer you to an article entitled, “My clitoris keeps my faith alive,” posted on the “Stories” page of the “Naked and Unashamed” website.  A seminary Ph. D. student writes, “My clitoris became a gateway to the mystery of God’s presence. . . . My clitoris became more than an organ of pleasure, but a piece of heaven within me.”

How is this different from the pagan sexuality and fertility cults of the Canaanites, which the Bible clearly condemns?  This is idolatry, making a god out of part of my own body.  This is what the apostle Paul described in Romans 1: 25 as he talked about those who “exchanged the truth about God for a lie and worshipped and served the creature rather than the Creator, who is blessed forever.”

Any faithful member of the ELCA should be absolutely alarmed to see this kind of thinking coming out of one of the ELCA seminaries.  Our concern for the future should be in overdrive, as we realize that our future pastors are being exposed to this kind of thinking during their seminary training.  Since this group is focusing especially on sexual ethics for pastoral candidates, are they saying that if a pastor or pastoral candidate has sex with a prostitute, it is okay, as long as s/he is respected as a sex worker?  Are they implying that if a congregation is not able to pay within guidelines, then a pastor or pastoral candidate is free to sell sexual favors to supplement income – again, as long as it is done in a healthy, life-giving, respectful, and mutually beneficial fashion?

This past February we were all reading and hearing with great alarm about the Oroville Dam in northern California.  Because of unusually heavy rains, the dam’s main and emergency spillways were significantly damaged, prompting the evacuation of more than 180, 000 people living downstream.  Those who oversee the Oroville Dam would be grossly irresponsible if they were to not take any and all necessary measures to repair the damage and ensure the future integrity of the dam.  Will the leadership of the ELCA – the Presiding Bishop, the Church Council, the Council of Bishops, those who oversee the ELCA’s seminaries – say, “Enough is enough; this has gone too far; this is not what was voted on and approved at the Churchwide Assembly in 2009”?  Or will they allow the damage and the erosion of Biblical values to continue – at probably an ever increasing rate?

Dennis D. Nelson

President of the Board and Director of Lutheran CORE