Gnesio

an online magazine of lutheran theology

Via LCMS e-News

By Paula Schlueter Ross

It was a telling moment when Rev. Eloy Gonzalez posed a question to more than 100 mostly non-white participants at the recent multi-ethnic symposium: “How many are delegates to the next [LCMS] convention?”

Only one person, a Black woman, stood.

“That’s the problem,” responded Gonzalez, senior pastor of Our Redeemer Lutheran Church in Irving, Texas.

“The issue” he was trying to illustrate, Gonzalez said later, “is that people who serve in ethnic minority ministries have very few venues … to share their voice with the broader church.”

How to share multi-ethnic perspectives with the church at-large — and encourage the Synod’s 95 percent white congregations to embrace people of various ethnicities for their gifts and abilities — were among topics discussed at the symposium, Feb. 1-2 at Concordia Seminary, St. Louis. The event was co-sponsored by the Synod’s Board for Black Ministry Services, the Black Clergy Caucus, National Mission Affiliates, the Center for Hispanic Studies, and National Mission Executives, with funding from LCMS World Relief and Human Care.

Dr. Yohannes Mengsteab, director of new mission development with LCMS World Mission and a planner and emcee for the symposium, said the event met its goals in that “people came to engage in a conversation of ‘hope,’ and indeed, their conversations were hope-filled conversations for a future LCMS that reflects the face of America and looks a little more like heaven.”

The symposium’s theme was “Conversations of Hope.”

Mengsteab, an immigrant from Eritrea, in eastern Africa, said the event’s participants “stated clearly” the “unity that we have in our commitment to the Scriptures and our Lutheran Confessions,” a “hopeful indication that the ethnic groups will enhance and strengthen our beloved Synod’s commitment to the Word of God.”

Participants also adopted a statement that challenges the Synod to recognize, respect, and celebrate the diversity of people.

“Differences are not the problem, they are just that — differences, and they should be celebrated,” the statement reads. “The problem is sin and that has expressed itself historically in our church so that non-Anglo-Saxon minorities are marginalized and seemingly voiceless in our structures.”

Through the statement, symposium participants say they are calling on the church “to move forward, not only in developing practical theological applications to our aspirations, but also through real dialogue leading to healthier relationships, growth, and discipleship as members of the church at-large.”

Read the entire statement here

Keynote speaker Dr. John Nunes, president and CEO of Lutheran World Relief (LWR), Baltimore, cut short his stay in St. Louis because of LWR’s ongoing response to the earthquake in Haiti. Nunes said recovery in Haiti will take “three to five years at least,” and thanked symposium participants for their prayers.

He said it is LWR’s aim “to make a lasting and sustainable difference” in the developing nation.

In his talk, “On Earth as It Is in Heaven,” Nunes cited the advice of Dr. Howard Thurman to a frustrated Dr. Martin Luther King: “protect your spirit.” Nunes read Thurman’s poem, “The Work of Christmas,” and said that work — to find the lost, heal the broken, feed the hungry, release the prisoner, teach the nations, bring Christ to all — is “to put faith into action.”

Even though “race doesn’t exist” as a biological category, Nunes said, people often make it “the defining category of who and what we are,” creating stumbling blocks to mission efforts.

He recalled filling out a questionnaire in college, where as a biracial student born in Jamaica and raised in Canada he was reprimanded for checking boxes for “Black,” “Caucasian,” and “International Student.” Told by an administrator that he must “be one thing,” Nunes chose “Black” and ultimately led a Black-support group on a predominantly white campus.

Now, 30 years later, his teenage son is “running into some of the same [ethnic issues] that I ran into,” Nunes told the symposium. Nunes said he and his wife “haven’t prepared him for that kind of world,” and his son recently asked him, “Is it a curse to be Black? It feels like a curse to me.”

Prejudice damages the “witness of our faith,” Nunes said, and he urged symposium participants to move from a “hermeneutic of suspicion” to a “hermeneutic of understanding” between cultures by trying to understand the other person’s view.

Reaching out to others of different cultures, Nunes said, “is a risk worth taking … a beautiful risk.” He urged the group to “do the work of Christmas” and “bring Christ to all.”

Speakers representing various ethnic groups briefly addressed topics in unity, diversity, and problem-solving. In “table talks,” participants shared with one another — and the group at-large — why they are LCMS Lutherans, what gifts ethnic groups bring to the church, what ethnic concerns keep them apart, problems they have experienced in congregations, and ways to solve them.

Many said they chose the LCMS for its Bible-based theology, and believe ethnic groups have much to offer, including a zeal for outreach and more outreach opportunities, an increased understanding of the concerns of immigrants, different music and worship styles, and a focus on family values.

On the flip side, some said there were times they did not feel welcome in traditional LCMS congregations. There are often language and economic barriers, they said, and cultural differences in worship and leadership styles. It was noted that many minority ministries lack adequate funding and resource materials in their home languages.

In her presentation on “fixing the problems,” Janis McDaniels acknowledged that ethnic ministries can be “a very complex area to deal with.”

McDaniels, who is Black, said, “Don’t make the assumption that a minority doesn’t want to come to your church,” and she encouraged all LCMS congregations to be welcoming to all people.

She recalled a white pastor saying, “I really don’t know how to welcome Black people to my church,” and she offered a suggestion: ” ‘Good morning, welcome to [name of church],’ would work.”

“We have to do something about making people feel like they fit in,” McDaniels said.

And, while there is no magic, one-solution-fits-all, answer to problems related to ethnic diversity, she said, “what we can do is love each other.”

Dr. Frazier Odom, interim executive director of the LCMS Board for Black Ministry Services, told the symposium that 33 years ago he had considered the 1977 LCMS convention in Dallas, Texas, a high point for Black ministry in the Synod because, since it coincided with a centennial celebration of Black ministry, it involved Black pastors and addressed Black concerns.

“We thought things were going up,” Odom said, but “it did not follow through.” He encouraged symposium participants to “follow through” on their ideas for ethnic ministries.

Odom said he is an LCMS Lutheran because “I have not found any doctrine as pure.”

He believes, he added, that “in The Lutheran Church–Missouri Synod we got it right on paper, but we just got to get it off the paper and onto the streets.”

“Listening” to members of other ethnic groups, several participants said, is key to breaking down barriers. Others expressed frustration that the voices of minorities are not heard by the church at-large, and suggested that ethnic groups work together to bring their concerns to national church leaders and to get representatives of minority ministries elected to national offices.

Other ideas included proposing that minority congregations work together to supply ministry leaders and funding, starting a strategic planning group, creating “districts” for minority ministries, and encouraging congregations to sponsor more minority-inclusive events. For example, church choirs might include members of different ethnic groups and church dinners might offer foods from around the world.

One participant said, “Everything we do ought to be multi-ethnic.”

In his presentation on “Institutionally, what is the next step?,” Dr. Robert Scudieri, former associate executive director of LCMS World Mission, recalled the reaction of his wife’s parents when they met him — an Italian New Yorker: “Well, he’s a nice boy, but he’ll never go far in the German Missouri Synod.”

Scudieri presented ideas for making the Synod “look more like heaven.” He called for prayer, and said God is bringing new ethnic groups to the United States “as gifts to the LCMS.” Our “ingratitude” may be one reason immigrants aren’t joining Synod congregations, he said.

Scudieri called for more education, to develop “a more diverse [LCMS] leadership,” and encouraged the Synod to strengthen its Ethnic Immigrant Institute of Theology and Center for Hispanic Studies.

He urged symposium participants to become more involved in their circuits and districts, working to get minorities elected to LCMS positions. And he asked current Synod leaders to “open doors for more ethnic leaders.”

Scudieri said “the Synod needs new ethnic groups more than new ethnic groups need the Synod,” and suggested a “congress of ethnic leaders” be authorized to meet regularly, possibly in conjunction with the Synod’s national convention, and pass on their ideas to the Council of Presidents (COP) and other LCMS leaders. And, since “the COP is 100 percent white,” he asked, “why not invite the president of the Black Clergy Caucus and the president of the Hispanic Convention to meet with the COP on a regular basis? Maybe even to become a part of the COP.”

In his talk on “Where do we go and how do we get there?,” Dr. Assefa Zelelew, pastor of Mehanialem Ethiopian Lutheran Church in San Diego, noted that the face of the United States is becoming more ethnically diverse. So the church, he said, needs a vision for its future ministry.

Instead of “reacting to what is emerging,” as it is doing now, the church needs to understand the needs and challenges of ministering to ethnic groups, and it needs to make a plan for that ministry, he said.

Zelelew encouraged church workers to be “creative” in forming new worshiping communities; do demographic studies so they can understand what is happening around their congregations; empower minority leaders, who are most knowledgeable about their own ethnic groups; and “sit down together” with members of all ethnic groups to plan ministry goals and strategies.

LCMS First Vice President Dr. William Diekelman brought greetings from Synod President Dr. Gerald B. Kieschnick, who could not be at the symposium because he was attending the funeral of his father-in-law in Texas.

Diekelman promised to share participants’ concerns with Kieschnick and encouraged them to continue to share their ideas with the Synod. He also suggested that they identify minority leaders, and work to get them elected to national LCMS positions.

“This is the church now talking because you are the church,” he said.

Dr. John Loum, director of the Ethnic Immigrant Institute of Theology and a symposium planner, told LCMSNews that he believes “progress will be made. Especially hearing from Dr. Scudieri and the first vice president — they have endorsed most, if not all, the ideas presented, so I think there’s a very strong sense that we will move forward.”

Mengsteab said he hopes the “healthy conversation” of the symposium continues, “so that we may learn from one another and grow stronger as a unified community of faith.”

The general consensus from symposium conversations “was that this was a very good start that needs to be continued,” echoed Kaye Wolff, chairman of the symposium planning committee.

Wolff said the event was open to all, and that all 35 LCMS district presidents were invited to attend, but none accepted.

Nevertheless, participants “came together as many different ethnic groups within the LCMS,” she said. “We healed some self-inflicted wounds of sins through confession and forgiveness. By the grace of God, we left as one group — one voice with a joint statement of hope to speak to the larger Synod body.”

Rev. Yia Vang, pastor of Hmong Hope Lutheran Church in Milwaukee, described the symposium as “great.”

He said he is “excited that the Synod is talking about bringing unity and working together and reaching out to all the ethnic groups.”

Vang said he found the event “very encouraging, and I think better things will come as a result of this for our Synod, and for ethnic ministry.”

Image via ClintJCL [Flickr: http://www.flickr.com/photos/clintjcl/

(ENI) — A self-proclaimed atheist can continue to serve as a local pastor of the Protestant Church in the Netherlands, and no longer faces disciplinary action because of his controversial position on how to describe God.

A special assembly of Zierikzee, a regional church body given the task of investigating the theological statements of Pastor Klaas Hendrikse, has said its work is, “completed.”

The February 3 decision to allow Hendrikse to continue working as a pastor followed the advice of a regional supervisory panel that the statements by Hendrikse, “are not of sufficient weight to damage the foundations of the Church.”

“The ideas of Hendrikse are theologically not new, and are in keeping with the liberal tradition that is an integral part of our church,” the special panel concluded.

Canon law prevents the national leadership of the Protestant Church in the Netherlands’ ˆ its board of the general synod ˆ from initiating disciplinary measures against serving clergy, the synod board stressed from the outset. According to the church’s constitution, that task falls to bodies such as the church’s regional authorities.

Hendrikse said he was, “very satisfied with the result”, the Dutch news service Ikon Kerknieuws reported. He added that he was particularly pleased with a parallel announcement that the general synod, the national church’s governing body, is to discuss the issue he raised about how to declare one’s belief in God. “I have always pushed for this,” said Hendrikse. “Now I have reached my goal.”

Hendrikse criticized the ecclesiastical investigation as a time-wasting distraction.

In 2007, Hendrikse hit the headlines with the publication, in Dutch, of his book titled Believing in a God that does not exist: the manifesto of an atheist pastor. In the book, Hendrikse distinguishes between believing in God, which he affirms, and believing in the existence of God, which he rejects. Instead, he refers to God as, “happening.”

In a February 4 statement, the board of the synod said, “It is aware that the statements by Pastor Hendrikse have caused alarm and distress in a part of the church but [the board] is at the same time grateful that the ecclesiastical investigation is now completed, and there is clarity for all concerned.”

The statement continued, “The general synod has, separate from its reactions to the statements of Hendrikse, emphasized in recent years that the discussion about matters of faith needs to be held in the church, in particular between the various traditions within the Protestant Church. In this context, the general synod in November 2010 will consider [the issue of] ‘talking about God’. The board looks forward to this discussion.”

Protestant Church spokesperson Jan-Gerd Heetderks said the synod discussion would be “broader than, ‘Does God exist or not?’” the regional newspaper Friesch Dagblad reported.

Hendrikse, who is due to retire in September 2012, has for more than 20 years been a minister to one Protestant congregation in the southwestern town of Middelburg and another in the nearby village of Zierikzee. The two congregations belong to the Association of Liberal Protestants (VVP), an interest group within the Protestant Church.

Research published in 2006 by the ecumenical broadcaster Ikon and the Free University of Amsterdam found that one in six clergy of the Protestant Church were either not sure about or did not believe in the existence of God.

The survey also found that clergy aged 35 years or younger tended to be the most certain of God‚s existence, while clergy aged between 55 and 65 years were the most unsure. “Overall, the survey indicated that the younger generation was more ‘pious’ than older generations,” the research report said.

Via Ecumenical News International

A year ago, members of Zion Lutheran Church in Hummelstown, Pa., woke up to the news that their pastor had been arrested.

The Rev. Alan Curtis Wenrich was charged with “patronizing prostitutes” and for solicitation of prostitutes, according to the police report.

“He admitted his guilt to me,” Bishop B. Penrose Hoover recently told Pretty Good Lutherans. Hoover leads the ELCA’s Lower Susquehanna Synod in Pennsylvania.

Soon after his arrest, Wenrich, who is married, resigned his post at the Hummelstown church. Yet he remains on the ELCA clergy roster. His status is listed as “on leave.”

When asked why Wenrich is still a pastor, Hoover said: ”Because his misconduct did not rise to the level of sexual misconduct as we define it. It was solicitation, not the act of sex.”

Pretty Good Lutherans then asked: “So a woman has to allow a pastor to have sex with her before the ELCA considers his behavior sexual misconduct?”

The bishop responded: “I think this conversation needs to end.” Then he hung up the phone.

Read the full story at Pretty Good Lutherans

Via lcms.org, here is Jerry Kieschnick’s pastoral letter to pastors of The Lutheran Church–Missouri Synod for January.

January 27, 2010

Dear Brothers in Christ,

Americans are giving generously for relief effort in the aftermath of the Jan. 12 earthquake in Haiti. Donations have exceeded the amounts given immediately following the 2004 Asian tsunamis and the Sept. 11, 2001, terrorist attack on the World Trade Center. In the first 10 days after the Haiti earthquake struck, more than $380 million was contributed to 35 U.S. non-profit groups, according to The Chronicle of Philanthropy. Among the 35 is Lutheran World Relief, Baltimore, which reported $1.6 million in contributions for Haiti relief as of this past Friday. As of two days ago, contributions to LCMS World Relief passed the $1 million mark!

By comparison, major U.S. relief groups raised $163 million in the nine days after the tsunamis struck and $239 million in the 10 days after 9/11, the Chronicle reports. Only gifts for relief efforts in New Orleans following Hurricane Katrina in 2005, some $580 million in the first eight days, have exceeded the pace of those given for Haiti.

It is gratifying to see such an outpouring of care and concern for the victims of this terrible natural disaster. Many of your congregations and members have given to this effort, and many of you have given as well. Thank you!

Already, though, there are reports in the press that relief officials fear the onset of “donor fatigue” because of the fast pace of contributions to date and the much slower pace of relief efforts, not to mention the long-term effort needed to rebuild this country. When I hear such reports, I am reminded of the apostle Paul’s words, “And let us not grow weary of doing good, for in due season we will reap, if we do not give up. So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith” (Gal. 6:9-10). I also thank God that He does not weary of doing good for us in Jesus Christ.

+ + +

The ‘household of faith’ in Haiti

The apostle Paul encourages us to do good “especially to those who are of the household of faith.” The household of faith in Haiti includes brothers and sisters in our partner church there, the Evangelical Lutheran Church of Haiti. My pastoral letter for December included an article about the ELCH. I noted that when the 2001 Synod convention voted to formalize altar and pulpit fellowship with the ELCH, it did so unanimously, which I think says something about the especially warm regard with which our people hold the Haitian church.

On Jan. 18, I wrote to ELCH President Marky Kessa on behalf of our Synod. Permit me to share some of my letter to President Kessa with you:

“Many times every day since last week’s horrendous earthquake in Haiti, you and the people of your church and country have been upheld in my prayers and the prayers of the pastors and congregations of your brothers and sisters in Christ, the people of The Lutheran Church–Missouri Synod. We are truly thankful to God that you and your family are alive and safe. We pray the same is true of all the pastors and people of the Evangelical Lutheran Church of Haiti. And we pray for God’s abundant mercy upon the people in Haiti who are suffering from grief, injury, fear, hunger, thirst, depression, helplessness, hopelessness, or despair following this horrific disaster. These prayers ascend from your fellow servants to the throne of our triune God, who was, who is, and who is to come, the only true God who has revealed Himself through Holy Scripture as Father, Son, and Holy Spirit.

“This letter is being sent via email to you, with no assurance whatsoever that conditions in Haiti will allow it to be received electronically. Therefore, it is also being transmitted to Dr. Jorge Groh, regional director of LCMS World Mission, for personal delivery to you, and to other leaders in our Synod as an encouragement for them to continue to provide prayer and financial support for you and the people of your church and country. At this moment, Dr. Groh is scheduled to accompany other representatives from the LCMS on a brief visit to Haiti later this week. I pray that you will receive this delegation from the LCMS with thanksgiving to God, that the resources and assistance they bring will fill your heart with hope and joy, and that many people in Haiti will be blessed by the heartfelt care and concern that will be demonstrated by our LCMS delegation.

“On numerous occasions since the earthquake occurred, I have communicated to the people and congregations of the LCMS my personal and presidential encouragement that they be generous in their support of the work being accomplished by the Board for Human Care Ministries (LCMS World Relief and Human Care) and by the Board for Mission Services (LCMS World Mission), both headquartered at the International Center of the LCMS in St. Louis, and by Lutheran World Relief, headquartered in Baltimore, Maryland. Gifts from the people of the LCMS to these agencies, with matching funds from Thrivent Financial for Lutherans, make it possible for the tangible expressions of love, care, and concern that you and your people will receive, not only from this week’s delegation, but also for many weeks and months to come. The ongoing support that we hope and pray will be possible for us to bring to you will be vital for the reestablishment of health and healing, both of body and of soul, following the losses experienced by the people of Haiti.

“As you provide leadership in the recovery and restoration of your people in the days, weeks, months, and years ahead, I pray that our great and gracious God will fill your heart and life with a special sense of the peace of God that passes all understanding. And I pray that this peace, which comes only by God’s grace, will keep your heart and mind through faith in Christ Jesus our Lord!”

After writing that letter, subsequent plans developed that would have flown me to Santo Domingo, Dominican Republic, and from there over land to the Haitian border to meet with President Kessa of our partner church body. The plan was for me to accompany leaders and members of the staff of LCMS World Relief and Human Care and LCMS World Mission.

After those plans were almost solidified, I received word from Dr. Jorge Groh, regional director for LCMS World Mission, advising me to delay this trip until the chaotic conditions currently being experienced in Haiti have subsided. Following prayerful and careful consideration and conversation, I decided to follow that advice to postpone my trip. I’ll keep you posted. In the meantime, please continue to check the LCMS Web site for updates on our LCMS response to this disaster. And continue to pray for the well being of the people of Haiti who have great needs of body and soul.

+ + +

The Synod convention: Why bother?

This summer’s Synod convention will meet July 10-17 in Houston under the theme, “ONE People–Forgiven.” From time to time I hear brother pastors asking why they should bother with conventions or otherwise expressing a lack of interest in what takes place there. I encourage anyone who thinks along those lines to reconsider his view of Synod conventions.

The Synod was organized to enable congregations, pastors, and other church workers with a common commitment to Scripture and the Lutheran Confessions to “walk together” and work together. These are challenging times for Christians and Christian churches. Witness how societal opinions and perspectives have led some church bodies away from historic Christian teachings, or how the war on terror and other conflicts have religious components. Walking and working together certainly is no less important today than in 1847 when our Synod was founded.

These also are days of opportunity and responsibility for our Synod. More and more we are being invited to a position of leadership in the world. In a recent meeting of the LCMS President’s Church Relations Cabinet, for example, we heard reports from the LCMS World Mission regional directors for Asia and Africa. They told us about the openness of not only long established but also newly emerging Lutheran churches around the world to hearing from the LCMS about what it means to be an authentic, confessional, evangelical Lutheran church. My response was that God is opening doors and calling us to walk through them!

These realities and the privilege God gives us to proclaim the Good News of Jesus Christ call for collaboration and decisions on the part of all those who are leaders in this church body – and that includes you. The Synod needs and cherishes input from the hearts and minds of our pastors and other congregational leaders. This is why we have the convention process. Your voice and input are taken seriously.

Decisions made at the Synod convention contribute to the godly influence and Gospel outreach of our church body in ways that can impact the eternal destinies of people around the world. You have the opportunity to participate in that. Please do!

+ + +

Convention deadlines and details

Here are a couple of deadlines that remain for the Synod convention. I evangelically encourage you and your congregation to participate fully in these rights, privileges, and responsibilities of membership in our beloved Synod:

Reports and overtures deadline: March 6 (18 weeks prior to convention)
Nominations of President, First Vice President, and other Vice Presidents in line of succession deadline: Must be received by March 10
And here are some details as they are now known regarding the schedule:

Floor committee meetings:
Initial meetings (in St. Louis): May 21-24
Pre-Convention meetings (in Houston): July 8 and 9
Convention open hearings (in Houston):
Floor Committee 8, July 9, 1:30 p.m. – 6:00 p.m.
All floor committees, July 10, 9:00 a.m. – noon
Opening convention celebration and business sessions:
Saturday, July 11, 4-5:30 p.m., Divine Worship with Holy
Communion (Convention Center)
Business sessions: Sunday, July 10 (beginning with prayer
service at 8:00 a.m.) through Saturday, July 17 (closing
devotion at 11:00 a.m.)
Evening events:
No evening business sessions are scheduled
TBA – Alumni gatherings, chaplains banquet, others
Thursday, July 15, 7:30 p.m., President’s reception
+ + +

Convention overtures

The LCMS Bylaws say this about a Synod convention: “The national convention of the Synod shall afford an opportunity for worship, nurture, inspiration, fellowship, and the communication of vital information. It is the principal legislative assembly, which amends the Constitution and Bylaws, considers and takes action on reports and overtures, and handles appropriate appeals.”

In addition, Synod Bylaw 3.1.6 says that the “principal business of a convention of the Synod shall be the consideration of reports and overtures. Reports and overtures must be submitted in triplicate to the President of the Synod not later than 18 weeks prior to the opening date of the convention.”

Here is some more bylaw guidance regarding overtures (proposed resolutions):

3.1.6.a No report or overture received subsequent to that date [18 weeks prior to the opening of the convention - March 6 this year] shall be accepted for convention consideration unless a committee consisting of the President, the First Vice-President, and the Secretary adjudge it to be a matter of overriding importance and urgency which is not adequately covered by documents already before the convention.
3.1.6.b Overtures and recommendations involving capital outlay or current expenditures shall be accompanied, to the extent feasible, by cost projections and the basis thereof.
3.1.6.2. Overtures to a convention of the Synod may be submitted only by a member congregation of the Synod; a convention or board of directors of a district, an official district conference of ordained and/or commissioned ministers; the faculty of an educational institution of the Synod; the Board of Directors of the Synod; a board or commission of the Synod listed in Bylaws 3.2.2, 3.2.2.1, 3.2.3, and 3.2.3.1; a committee established by a prior convention; or a forum of a Circuit.
3.1.6.2.a Overtures are recommendations in the form of proposed resolutions requesting action on the part of the convention.
3.1.6.2.b Overtures with reference to a case in which a member has been suspended and which is at present in the process of dispute resolution, as well as overtures which, upon advice of legal counsel, may subject the Synod or the corporate officers of the Synod to civil action for libel or slander, or which contain libel or slander, shall not be accepted for convention consideration.
3.1.6.2.c The President of the Synod shall determine if any overture contains information which is materially in error, or contains any apparent misrepresentation of truth or of character. He shall not approve inclusion of any such overture in the Convention Workbook and shall refer any such overture to the district president who has ecclesiastical supervision over the entity submitting the overture for action. If any published overture or resolution is found to be materially in error or contains any misrepresentation of truth or of character, it shall be withdrawn from convention consideration and referred by the President of the Synod to the appropriate district president for action.
+ + +

Convention prayers

As we move toward the convention, your prayers on behalf of the convention and the convention process will be deeply appreciated. Every month leading up to the convention, my pastoral letter will include some specific convention-related prayer requests. I would very much appreciate it if you would include these special prayer needs in your personal and congregational prayers. This month’s prayer requests include asking the Lord to:

guide and bless the floor committee appointment process;
bless the nomination process for Synod President and Vice Presidents, as well as the work of the Nominating Committee for all other offices and positions of service;
grant safe travel and meaningful conversation for the participants of the Synod Structure and Governance Regional Gatherings;
grant wisdom to the convention worship, devotion, and Bible study essay leaders as they are preparing for their service at the convention; and
provide cheerful volunteers for service at the convention in Houston this summer.
+ + +

Delegate meetings on structure proposals

Among important matters to be considered by the Synod convention this year are the proposals developed by the Blue Ribbon Task Force on Synod Structure and Governance. Together with other district and Synod leaders, every 2010 convention delegate has been invited to attend one of nine regional gatherings being held around the Synod to prepare for convention action on the proposals. Two gatherings were held in December, four are this month, and three are set for February.

The intent of the gatherings is to enable those who will make the decisions this summer to become familiar with how the Synod currently is structured and governed; to understand the blessings and challenges offered by the current structure; to gain more clarity on the task force recommendations; and to provide feedback for the floor committee’s consideration and guidance. Please pray for the delegates and these gatherings as they work through matters of importance for mission and ministry among us.

+ + +

Concordia Sunday

April 18 has been designated “Concordia Sunday,” a special opportunity to celebrate our LCMS colleges and universities. Our schools prepare individuals for many vocations and careers in life – pastors, teachers, directors of Christian education, directors of Christian outreach, deaconesses, lay ministers, directors of family life ministry, directors of parish music, pre-professional careers, and Christian education for lay leaders. The Concordia campuses help their students develop and mature in a Christian environment where Jesus Christ is the central focus of their education.

A mailing about Concordia Sunday already has been sent by the Board for University Education to all LCMS congregations, many of which have celebrated Concordia Sunday in past years. The celebration highlights the importance of a Christian education in a Lutheran context as an encouragement for youth to consider serving in positions that benefit both the LCMS and society. This is also an opportunity for our congregations to pray for the continued blessing of God on this ministry that proclaims Jesus Christ as the Lord of Life.

Free materials for celebrating Concordia Sunday are available from the Board for University Education. You can contact the BUE by mail at the LCMS International Center in St. Louis; by phone at (314) 996-1252 or toll-free at (800) 248-1930, Ext. 252; by fax at (314) 996-1120; or by e-mail at bue.info@lcms.org. Information about our colleges and universities also is available online at www.lcms.org/universities.

+ + +

The Lutheran Church–Hong Kong Synod

Four LCMS missionaries, forced to leave China by the communists in November 1949, stopped in Hong Kong on their way home. They had intended to return to the United States, but when they saw so many refugees in Hong Kong, they decided to stay. They founded the LCMS Hong Kong Mission Conference, which laid the foundation on which The Lutheran Church–Hong Kong Synod (LCHKS) stands today.

“In the beginning, the missionaries set up shelters for worship in Tiu Keng Leng,” says a brief history on the LCHKS Web site (www.lutheran.org.hk). “They also started a Bible School in order to train people for God’s service. Then they rented a place in Kowloon and established the first synodical congregation … Through evangelizing on the street, visiting patients in hospitals, and organizing Bible classes, the church grew rapidly and more congregations were set up.”

Much has happened since then. A seminary was established and conducted its first class in 1963. In 1976, the LCMS Hong Kong Mission Conference was reorganized as The Lutheran Church–Hong Kong Synod and recognized as a partner church by the Missouri Synod. LCHKS President Allan Yung reports that today, the Hong Kong Synod has 33 congregations and 10 mission stations with 8,500 members throughout Hong Kong, Kowloon, the New Territories, and Macau. The synod also operates six secondary schools, four evening secondary schools, six primary schools, two special schools, and 16 kindergartens. More than 1,000 teachers and administrators instruct and manage the schools with an overall enrollment of more than 18,000 students.

Social ministry carried out by the Hong Kong Synod also is impressive. Its Lutheran Social Services operates 10 day nurseries; six children and youth centers; four community development teams; two drug-abuse centers; a center for deaf and physically disabled persons; three day activity centers and a hostel for mentally handicapped people; a center for blind people; seven social centers, a day-care center, and four homes for the elderly; two school social-work programs serving 25 schools; two family-life education units; and a foster-care unit. The synod’s Martha Boss Community Center, which opened in 1986, serves more than 100,000 people in the Kowloon City District.

+ + +

A parting word of encouragement

In my weekly “Perspectives” e-mail for Jan. 21, I included this prayer, paraphrased slightly from LSB’s Pastoral Care Companion:

“Almighty God, merciful Father, your thoughts are not our thoughts, and your ways are not our ways. In your wisdom you have permitted a disastrous earthquake to befall the people and country of Haiti. Keep the survivors from despair and do not let their faith fail them, but sustain and comfort them. Direct all efforts to attend the injured, console the bereaved, and protect the helpless. Deliver any who are still in danger, and bring hope and healing, that they may find relief and restoration; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.”

We can pray a similar prayer when we face crises and disasters in our own lives. And we can be assured that our heavenly Father hears and answers us for the sake of our Lord Jesus Christ. Jesus Himself said, “Truly, truly, I say to you, whatever you ask of the Father in my name, he will give it to you. Until now you have asked nothing in my name. Ask, and you will receive, that your joy may be full” (John 16:23-24).

May your joy be full as you serve God and His people!

Jerry Kieschnick

Dr. Gerald B. Kieschnick, President
The Lutheran Church–Missouri Synod
e-mail: president@lcms.org
Web page: www.lcms.org/president

Via WordAlone

NEWS RELEASE
Jan. 27, 1010

For Information:
WordAlone: Tom Walker, vice president. Email: thw1953@gmail.com. Cell: 712-389-1735
Lutheran CORE: Mark Chavez, director. Email: lcore@popp.net. Cell: 717-823-7739
LCMC: Bill Sullivan, service coordinator. Email: wtsullivan@sbcglobal.net. Cell: 734-788-2820

Leaders of Lutheran groups meet, pledge cooperation and support

by Betsy Carlson, WordAlone editor

MINNEAPOLIS, MN – Leaders of Lutheran Congregations in Mission for Christ, Lutheran CORE and the WordAlone Network met jointly in a Minneapolis suburb in mid-January to discuss and coordinate their ministry to individuals and churches seeking biblical, confessional, Lutheran teaching and practice.

The three groups were founded over the past 15 years because the Evangelical Lutheran Church in America has been moving away from accepting the Bible as its final source of authority in decision making.

This trend away from the Bible’s authority was seen most recently in the ELCA’s August 2009 assembly votes to accept committed homosexual relationships and to allow practicing homosexuals to serve as ordained and professional lay ministers, according to confessional Lutherans.

(Confessional Lutherans accept the Bible as the sole, divine source and norm for all Christian teaching and endorse the 1580 Book of Concord—the statement of Lutheran doctrines—as being accurate interpretations of Holy Scripture. The Bible repeatedly condemns sexual relationships outside of a marriage between one man and one woman.)

Some ELCA members and churches are leaving the denomination because of this drift from the authority of the Bible. Others are staying in the ELCA but are protesting the assembly votes, some by withholding financial giving.

William Drew, chair of the WordAlone Board of Directors, Spokane, Wash., noted the three confessional groups discussed during their meeting a cohesive approach to address the needs of Lutherans seeking faithful ways to move forward in a reconfigured North American Lutheranism.

WordAlone is changing its direction from having worked to renew the ELCA for almost 15 years to serving confessional individuals and churches, whether they stay in or leave the ELCA, by providing educational resources, pastoral care, fellowship opportunities and teaching by confessional theologians.

“The LCMC Board of Trustees very much appreciated the opportunity to sit down with the board of WordAlone and with the working group from Lutheran CORE,” said the Rev. William Sullivan, LCMC service coordinator, Canton, Mich. “What emerged from the meeting was a strong consensus that we all share the same goal of a Word-centered, mission-driven Lutheran presence in North America. All agreed that each group has a particular niche to fill in the years ahead.”

LCMC, constituted in March of 2001, is an association of 297 Lutheran congregations in eight countries and 38 states, working together to fulfill Christ’s Great Commission to go and make disciples of all nations. Since August, 2009, LCMC’s ranks have swelled by 74 congregations departing the ELCA.

Ryan Schwarz, the chair of Lutheran CORE’s Vision and Planning Working Group, Washington, D.C., said, “We were particularly pleased to find consensus that Lutheran CORE and LCMC are ‘fraternal twins’ traveling on ‘parallel tracks,’ with both benefitting greatly from the contributions of WordAlone. We look forward to the prospect of substantial cooperation in mission and ministry with LCMC, and continued collaboration with WordAlone, as we move forward.”

He added, “WordAlone was instrumental in the founding of both LCMC and Lutheran CORE, and its varied ministries are critical to Lutheran CORE’s efforts to catalyze a reconfiguration of North American Lutheranism.”

At its annual meeting in 2010, Lutheran CORE intends to constitute a new Lutheran church body and to reorganize the ongoing ministry of Lutheran CORE as an independent federation of confessional centrist Lutherans both within and outside of the ELCA, Schwarz said. The recent meeting included the first formal discussions between leadership of LCMC and Lutheran CORE.

Minnesota Public Radio is working on a project looking at the ways in which a change and a divide in the ELCA is affecting individuals, churches, and communities beyond them.

What does the ELCA’s stance on homosexual clergy mean to you and your community? What changes have you observed in your church and community since the vote in August? What changes do you anticipate?

You can respond to the survey HERE

Statement issued for 37th anniversary of Roe v. Wade
January 20, 2010

Friday, January 22, marks the 37th anniversary of the Supreme Court decision that altered how our nation had valued life for the previous 200 years. Abortion has caused nearly 51 million deaths since 1973, when medically assisted termination of a pregnancy was declared legal.

Yet this solemn anniversary also gives us reason to hope as throngs of people will converge on our nation’s capital – as they have each of the past 37 years – to call for repeal of the Roe v. Wade decision.

We thank the LCMS Lutherans who will join an anticipated crowd of more than 200,000 pro-life marchers on this day to worship, to pray, and to share with the nation the truth of God’s Word that life begins at conception. This year, their presence in Washington, D.C., is more important than ever as Congress considers health care legislation that could allow the use of taxpayer money to fund abortions.

The Lutheran Church–Missouri Synod has consistently affirmed and given thanks to God for the miracle of human life from conception until natural death and fought for its preservation. We have also taken action through international and domestic programs to demonstrate our care and compassion for those who live on the other side of the world, for our neighbor down the street, and for the unborn in the womb.

As we reflect on the significance of this day, we boldly profess our belief that Christ Jesus sanctified all human life by His birth, life, death, and resurrection for all mankind. Both in our church body and in society at large, the LCMS remains committed to upholding the sanctity of human life and devoted to caring for those who are the most vulnerable and helpless among us.

Gerald B. Kieschnick
President
The Lutheran Church–Missouri Synod

Via LCMS e-News

The following sermon was delivered by Jaynan Clark, president of the WordAlone Network, at the Lutheran CORE Convocation at Fishers, Indiana in September, 2009. (via WordAlone)

I would like everyone to pretend that this is my white card… and it’s my point of personal privilege, as the appointed preacher of the day.

Hi, I’m Jaynan, and I’m a recovering CWA attendee. And we are all, in some sense, in a state of recovery, one that will affect our children, their children, and on, and on, without end.

Over and over, year after year, we have heard the world is watching. What will be our witness? Well, we made it, and the world is not receiving it as the gospel truth, thank God for that. We’re all caught up in an ecclesial version of the old Wendy’s commercial. Where’s the truth? Where’s the unity? Where’s the love? Where’s the word? Nonexistent, like the beef, I guess.

Now we’re gathered together in the aftermath, and the potential in this worship setting is for a sinner like me — mere road kill under the fast-moving ELCA train — to make a speech rather than preach the Word of God. And there is a difference. So, have ears to hear because there are hundreds of preachers in this room, and you are absolutely the worst listeners of a sermon there is, right? You’ve already started rewriting the text on what I should have said, how you would have done it differently, and how much better it would have been, right?

And here’s my recovery point of personal privilege I want to make now as a speech and be done with it: Please, don’t blame the legislators, the courts, the lobbyists, or anyone else in the civil realm for what has happened to the ELCA, for they would not come in from outside and tell the church to redefine marriage and its standards for ministry and to abandon the Word of God. Our elected leadership did that, and in so doing that, the most sober judgment of all has been rained down on our denomination. He gave you what you wanted. This was an inside job. And as we point the finger and say, “Mark Hanson, I know the voice of a good shepherd, and you’re no good shepherd,” there are three fingers pointing back: “and neither am I.”

We have ALL allowed the sheep to be scattered, the flock to be led astray, and the Word of God to be made a mockery of. According to the Augsburg confession, the concluding paragraph, St. Peter forbids the bishops to exercise their lordship as if they had power to coerce the churches according to their will. It is not our intention to find ways of reducing the bishops’ power, but we desire and pray that they may not coerce our consciences to sin. If they are unwilling to do this and ignore our petition, let them consider how they will answer for it in God’s sight, inasmuch as by their obstinence they offer occasion for division and schism which they, in truth, should help to prevent.

We are not your judges. God is your judge. There will be no sheep-stealing because they belong to one good shepherd who calls them according to His Holy Word, which we rise to hear today. Please rise…

The Holy Gospel is recorded in the ninth chapter of Mark, beginning with the 38th verse.

CONGREGATION: “Glory to you, O Lord.”
LEADER: “Let us read it together as the people of God.”
CONGREGATION and LEADER: “And John said to Jesus, ‘Teacher, we saw someone using your name cast out demons, but we told him to stop because he wasn’t in our group.’ ‘Don’t stop him,’ Jesus said. ‘No one who performs a miracle in my name will soon be able to speak. Anyone who is not against us is for us. If anyone gives you even a cup of water because you belong to the Messiah, I tell you the truth, that person will surely be rewarded. If you cause one of these little ones who trust in me to fall into sin it would be better for you to be thrown into the sea with a large millstone hung around your neck.’” CONGREGATION: “Praise to you, O Christ.”
LEADER: “You may be seated.”

The lectionary was set decades ago. I didn’t mess with the text. I don’t believe in irony. It’s God’s sense of humor. And I don’t believe in coincidences. They’re God’s intervention on our behalf.

Let us pray: Lord, Jesus, let us be changed by you and by your Word, and lead us out of the temptation to, again, try to change your Word to our will. Amen.

God and God’s Word — God’s living Word — and His son, Jesus Christ, don’t do well when humans decide to put them up for a vote, for or against. There was a rabbi — his name was Rabbi Feldman — who had been having trouble with his congregation. It seemed like they couldn’t agree on anything anymore, and the controversy was filling the air, and unhappiness was filling the synagogue. The president of the congregation said, “Rabbi, this cannot be allowed to continue. Come, there must be a conference, a meeting, and we must settle all areas of dispute once and for all.” “Agreed,” said the rabbi. At the appointed time, therefore, the rabbi, the president, and ten elders met in the conference room of the synagogue, sitting around a magnificent mahogany table. One by one the issues were dealt with, and on each issue it became more and more apparent the rabbi was a lonely voice in the wilderness. The president said, “Come rabbi, enough of this, let us vote and allow the majority to rule.” He passed out slips of paper, and each man made his mark. The slips were collected, and the president said “You may examine them, rabbi; it is 11 to 1 against you; we are the majority,” whereupon the rabbi rose to his feet in offended majesty. “So,” he said, “you now think because of the vote that you are right and I am wrong. Well that is not so. I stand here,” and he raised his arms impressively, “and call upon the Holy One of Israel to give us a sign that I am right and you are wrong.” As he said so, there came this frightful crack of thunder and a brilliant flash of lightning that split that mahogany table in two, brought fire and smoke through the room. The president and the elders were laid out all over the floor. Through the carnage, the rabbi remained standing untouched. His eyes were flashing. There was a grim smile on his face. Slowly the president lifted himself above the floor, above the wrecked table. His hair was singed; his glasses were hanging on one side. And he said, “All right, 11 to 2, we still have the majority.”

OK, now I’m pretty sure they weren’t voting on sex in the synagogue. It doesn’t matter. God appears in all majesty and honor, and witnesses to His power over everything, even rearranging the laws of nature he set up, and he still is voted down. Even the mark of the beast, rolling over the mark of the Trinity, by three — by three — stopped up ears and hardened hearts, and the crowd voted for Barabas. And Pilate voted to wash his hands of it. The disciples voted with their feet, stopping off only long enough to bow their heads, warm themselves around the fire and deny him one more time. So go the disciples of then and now. We’re all just a bunch of sinners, not worth our salt. Standing tall when it suits us, when it gains us some position or status, but caught bickering over who is the greatest among us. This was clearly the issue just a week ago. And the week before that. It clearly was said that Satan was the one who wants glory, laud and honor, without denial, betrayal, suffering and death, without the cross. Now, they and we are right back at you, Jesus.

‘Wow, these guys! You see these guys over here? They’re over here casting out demons in your name, Jesus, but we decided to stop ‘em from doing that.’ You know, apparently, those other guys were getting better results than the disciples and it ticked them off, right? They were actually casting Satan out, but the disciples decided it was important that they follow them. Get in lock-step behind them, rein it in. Note that the disciples seemed to think it was better to leave those suffering and inflicted ones possessed by Satan himself, abandon them in the presence of evil to the demons, than to have this healing being done without their direction. Wow! Jesus must have had to clench his teeth, don’t you think, before he answered with such grace and wise teaching. Flipping conventional wisdom on its head, he says “If they aren’t against us, they are for us.” It’s just like him, too. He flips the world upside down. But, wow! That’s a lot of people FOR us, and not too many against us.

How do we know that? Well, we can hear the world’s outrage coming back from having put God’s Word and his created order up for a vote. What an arrogant stance by supposed followers. It’s like voting on gravity. You can do it, but eventually you’ll fall. Perhaps the disciples, then as now, had not only slipped into caring too much about their self-importance, their position, their power, their pedigree, their office, but were also tempted to try to do ministry in their name according to their ways and not Jesus’.

You see, there is nothing new about reductionism. In the face of sin, death, and the power of the devil, do we stand a lot like Maxwell Smart, the secret agent who would inevitably, you know… Remember the guy with his back up against a brick wall and Smart would try to intimidate his foe by scaring him off with something hopelessly transparent, like, “Right now there are 50 armed police officers surrounding this place.” Then, when the enemy doubted him, he would say, “Well, would you believe there’s 20 police and an angry dog?” and with the crook still not impressed, Smart would finally suggest, “How about a troop of Girls Scouts on a cookie sale drive?”

Yep, such power, appealing to ourself and the world in the face of Satan. It puts evil invisibly in the driver’s seat working his simple agenda. He’s not clever, you know. He’s not even creative. He just plays one card over and over again: divide and conquer, divide and conquer. Can you hear him whispering it in your ears? Oh, and he’s real and to that you say, “She’s crazy. I mean, in this post-modern, enlightened, rational, reasonable intellectual age, who believes that stuff anymore?” To say that publically puts one in danger of being carted off to a padded cell and put on a Thorazine drip. So be it. I’d rather be thought to be crazy than to be found unfaithful. ( “Amen.” ) I bet many pastors and leaders in the ELCA say to me, “Jaynan, with all your education and study, you don’t really still believe in that stuff? That’s crazy.” Well, yes I do.

However, I think the crazy ones are the ones who get up to preach, teach, and confess every Sunday, leading the flock and don’t believe it. I mean, what do you do with the Bible? What do you do with Luther’s writings and all the hymns? Why do you sing ‘A Mighty Fortress?’ What do you do with the rest of the Christian church or the Tanzanian church that I served? Oh, yeah. Like Ryan reminded us, they’re just behind the times on their way to being enlightened and smartened up.

Well, the time is now to face it. The best way to empower evil is to convince sinners he doesn’t exist. We got so smart, we outgrew all this stuff. Ha! Think about that. So, who does he have us doubting. If there is no evil, no spiritual warfare, no unquenchable fire, no judgment, then what is Jesus talking about over and over again, even today? What are the disciples arguing about? Who gets the credit for casting out if it doesn’t exist, and who is Jesus face-to-face with in the wilderness? What, is he having some kind of moment of psychosis? I guess he can join me in the padded cell on the drip. Thank God. I’d rather be declared crazy with Jesus than unfaithful without him. (“Amen.”)

When I say “Him,” I don’t mean just Jesus. I also mean God, our Heavenly Father. Yes, I just said it. God, my Father. And he should be regarded as such because Jesus said so. It’s as simple as that. It should be good enough for all of us. Why isn’t it? I want enough with this lame argument that somebody had a bad experience with their failed earthly father. All the more reason to hand over to that suffering child their one Holy Father who will never fail them.

In this scientific age, remember that science is no enemy of our faith. In fact, it keeps helping us in our witness. As we human sinners try to rebuild our towers to Babel with our illusions of greatness and smartness and acts of pure idolatry, think about the scientist Steven Gold, who made the following observation: The most important scientific revolutions all include as their only common feature, the dethronement of human arrogance from one pedestal after another of previous conviction about our centrality in the cosmos. (“Amen.”) The more they studied, the more they’re convinced of their limits.

Unfortunately, that’s not true of Jesus’ disciples, especially his teaching theologians, pastors and church leaders who, in their studies after they studied long enough and hard enough, have used a fine tool like the historical critical method as a weapon instead of letting the sharp, two-edged sword of God’s Word do the work on them. They’ve sliced it, diced it and finally disregarded it as refuse, possibly with value in the past but we’re too smart for it today. In this wake, the lay people are told that the Word is so complicated that without a special pedigree and years of study, you could never really understand the Bible, a ‘don’t try this at home’ attitude. And they listened and many didn’t. The written Word was left unopened, unread on a coffee table gathering dust.

Isn’t that kind of like what Luther was facing? God’s Word is clear. When you start mocking it, when you start voting on it, calling judgment on those who confess it, excluding those who won’t include everything, justifying the unjustifiable, elevating sin by blessing and ordaining it, suspending repentance and the forgiveness of sins and replacing it with cheap imitation grace, appealing to unity when you’ve brought the schism and division yourselves and then appealing to conscience bound to the self and not to the Holy Word of God, you have cut yourselves off from Christ’s own body. You have declared yourself to be one of those few who are against him. You have used Jesus’ name as a veneer or a gift wrap on a bomb and you’ve blown up the Holy Christian church, the institution that held that Word from the inside, and you have chosen to actively work against God himself by denying him his sovereignty over all things and all people.

Voting to remove God’s law and replace it with your own and calling it the gospel of Jesus Christ in his grace is blasphemy. Oh wait, Jesus went down to that charge, too, didn’t he. Everyone who hasn’t done this — most of the Christian world that hasn’t done this, most of the unbelieving world that hasn’t done this — is not against us. How do we know? Because Jesus says so and he’s quite clear. He’s not impressed with numbers. So what, there are over 1200 people here. He said if two or three are gathered, we’re good to go. Obviously the true gospel is not about getting our act together or pulling ourselves together or getting our life in its wholeness and fullness and fulfillment together, putting all the pieces together in our unity and oneness.

Now, Jesus is a real cut-up. In fact, the entire church parking lot out here — this is a suggestion — should be designated handicapped parking because by the time Jesus is done with us, every one of us is dismembered. What does he say to us? If it takes precedent over me, cut it out. You just cut it out. Cut it out now, any part of you that becomes so important in your life that it’s hurting you and your neighbor: you get rid of it now. He loves you enough to hold the line for you and the two-edged sword.

There was a little girl who had two sisters. She was the youngest. It was tough, you know. Those sisters would pick on her, so it seemed like the only thing she could do was scratch them back. It got to be a bother. She was leaving marks, kept scratching away and her mother kept saying, “No, you have to stop this, you’re hurting your relationship with your sisters and you can’t do this, this is wrong,” but the little girl didn’t listen. Wow, that’s unusual. So, one time, one day the mother had enough. She went quietly over to the kitchen drawer. She pulled it out, the butcher knife, she pulled out the cutting board, and she said, “Put your fingers on the cutting board. Someone has to save you from yourself.” There was terror in the little girl’s eyes but the mother’s eyes told her something else. There are limits, there are boundaries. They’re clear and when you cross them, the people that truly love you, cut you off. Sounds harsh, huh?

I’d like to thank my mom for teaching me a lesson when I was eight years old. I learned from my mother the true meaning of a law/gospel distinction, and it’s true, you know. The people that love you the most are the ones that will stick with you, that won’t put up with your nonsense, and won’t turn you over to yourself. You’re too precious to them. They love you beyond themselves. They risk what you’re going to think of them for what they need to do for you.

So I ask you, who loves the gay and lesbian community more? Those who draw the line defined by God’s Word and enforce that line as tough love that doesn’t feel very good, or those who give a word of blessing with no basis and suspend judgment without promise? To do so is to lead astray, and Jesus tells us what happens there, doesn’t he? Perhaps right now the ELCA stands for ‘Endeavoring to Lead Christians Astray,’ and you’d be better off wearing an extremely large millstone. That’s what Jesus says. So, what in your life is so important, so much a priority that you are bound to it, because it’s your God? If it’s not to be embraced, it’s to be cut off. Jesus says, “Your hand, you think you need it to function? But if it takes priority over me, how badly do you need it?” You don’t need your arm; you don’t need your leg; you don’t even need your eye.. . . . You do need Jesus. Dear Lord, save us from ourselves, from our selfish identity, from all our sinful orientations that are bound to sin and totally unable to be free from it.

I’m not worth my salt. I don’t know what you think of yourself. We’re all infected with the H1S1 virus. Oh, it’s not the Holy Spirit, it’s the holy self. You need to be saved from yourself and not turned over to it. Talk about the opposites when the church now starts turning people outside-in. It’s called a new religion. It has nothing to do with sex. It’s the religion of the millstone that takes people down deep, deep inside themselves, celebrating self-expression and no self-restraint.

You know, Christianity isn’t an “ism.” Have you ever thought of that? It’s not an “ism,” but this is. It’s a combo plate of hedonism, humanism, narcissism and legalism with an antinomian style. You suspend God’s law and you come in with your own legalistic laundry list of works righteousness, appealing to a nonexistent divine spark within. Let’s call it selfism. It’s the new religion with a holy book of self-help under a human institution and it’s not worth its salt. I’m pretty convinced now that the ELCA would, at this point, take a salt substitute and, perhaps for good measure and liturgical form, throw it over their left shoulder while appealing to the elemental spirits of good fortune and fulfillment.

And where’s the Cross? Where’s the Cross? It’s nowhere to be found. It has no function when mere mortals and creatures can justify their own sins. They have no need of a savior. Leaving sinners unjustified is leading them astray, and Luther says, “The anti-Christ has raised himself above Christ, despises and changes the commandments of Christ, he declares the conscience free from the law and forces moral obedience to himself rather than to Christ.” Again he says, “Whoever wants to be under the gospel and to carry the cross of Christ must be prepared to be rebuked as a rebel.”

You know, salt does many things. It flavors, it preserves, it heals, it buoy’s up, it provides traction, it even melts things. But salt substitutes, what are they good for? Not worth a lick. Unsalty salt, what’s it good for? Salt that’s lost its saltness… Now, someone will probably go off on a sermon, and you probably have. ‘I don’t think salt can really lose its saltness,’ the chemists say. I don’t care what the scientists say. Jesus says salt can lose its saltness, and I was at the church-wide assembly of the ELCA. Case closed. Jesus wants to make of you, all of you and everyone who is not against you, NACL (salt), a Network of All confessing Christian Lutherans. That’s what he wants. He wants to be able to make, give flavor, to that which is bland, to preserve that which is Holy, to heal that which is broken, and to buoy up that which is sinking, and to help get what is stuck, traction to get unstuck and melt away the cold, the cold hardened hearts and the stopped up ears. Our Lord Jesus is not doing anything among us in order to realign affiliations or redraw institutional lines or rebuild demoninations. Nope. He’s shaking his salt. He’s making a few ‘salt of his earth’ for the sake of not just other believers and other Lutherans but for the unbelievers who have not yet been salted. You know, all our votes aren’t worth a pinch of salt and neither are our flavors of Lutheranism. The walls must come down because Jesus is always about life and death. He salts and he changes.

In closing, in the 2nd World War, a platoon of American soldiers wanted to bury one of their comrades who had died in the war. They went to the local church and they asked the priest as they knocked on the door, if they could bury their friend in the cemetery and the priest said, “Is he a Roman Catholic?” They said, “no.” He said, “I’m sorry, we can only bury Roman Catholics here.” They weren’t sure what to do, so they took their friend and they buried him outside the wall of the cemetery. They went home for the night and in the morning they came back to pay their respects to their friend. They couldn’t find his grave; it wasn’t there. They went to the door of the Catholic Church and they knocked and the same priest came to the door and they said, “We’re sorry to bother you again today but we can’t find our friend’s grave. What happened?” He said, “After you left having buried your friend, I was ashamed of myself and how I treated you, and I spent the rest of the day and night moving the wall of the cemetery to let your friend in.”

If God is for us, who can be against us? He who did not withhold his own son.

Not one of us is worth our salt and we’re certainly not worth his body and his blood, and yet he gave his right leg for you. In fact, he gave his arm for you. In fact, he gave his outstretched hands for you and look at the scars. No salt can heal that. He gave up His life to give you back yours, healed, buoyed up, preserved, to live for Him alone, bursting with flavor.

We’ve got a tasty, salty Savior being served up today. Amen.

A letter from LC-MS president Gerald B. Kieschnick

Dear Brothers and Sisters in Christ,

It is with a grateful heart that I write this update regarding support for Haiti earthquake response. Thrivent Financial for Lutherans announced today a 50-percent matching gift – $1 for every $2 its members contribute – to Lutheran disaster relief agencies including LCMS World Relief and Human Care in St. Louis and Lutheran World Relief in Baltimore.

Thrivent Financial has pledged to contribute as much as $1 million to this effort, which they are calling “Helping Haiti.” This campaign may generate $3 million for desperately needed earthquake relief efforts in Haiti – $1 million from Thrivent Financial added to $2 million or more from its members.

Here are ways to give to Haiti earthquake relief that will qualify for the matching gift:

LCMS World Relief and Human Care in St. Louis:

Online: https://catalog.lcms.org/givenow/Gift_input.asp?ID=800

Phone: 888-930-4438 (toll-free)

Mail: LCMS World Relief and Human Care, P.O. Box 66861, St. Louis, MO 63166-6861 (Mark checks “Haiti Earthquake Relief”)

Lutheran World Relief in Baltimore:

Online: http://www.lwr.org/emergencies/10/HaitiEarthquake/index.asp

Phone: 800-LWR-LWR-2 (toll-free)

Mail: Lutheran World Relief – Haiti Earthquake, P.O. Box 17061, Baltimore, MD 21298-9832

Thrivent Financial for Lutherans:

Online: http://www.thrivent.com/helpinghaiti

Phone: 800-236-3736 (toll-free) – (when prompted, please say “directory” then enter ext. 83003.)

Please note that the maximum Thrivent Financial match is $250 per member donation for contributions accepted through March 31, 2010. Additional information about “Helping Haiti” is available at www.thrivent.com.

For the latest information on LCMS earthquake relief efforts in Haiti, please visit http://www.lcms.org/worldrelief.

Please join me in thanking and praising our good and gracious God for the wonderful generosity of our friends at Thrivent Financial for Lutherans. Please respond to this opportunity with your generous gifts. And please continue to remember in your prayers the relief work being planned and accomplished in Haiti, in the Name of our Lord and Savior, Jesus Christ.

Dr. Gerald B. Kieschnick

President

The Lutheran Church-Missouri Synod

A new report from the Barna Group asks the question, “How has the downturn affected churches and congregations?”

Like many other sectors, pastors and church executives admit that churches are feeling the results of the economic pinch, though for most congregations ihas not been severe so far. Overall, 57% of pastors said the economy has negatively impacted their church over the last year. Still, only 8% of leaders said the effect was “very negative.” About one-third of leaders (35%) describe their churches as unaffected by the economy, while one of 11 churches (9%) defied the odds and described the last year as financially positive.

Read the full report

This is the first in a series of articles on the economy and the church, which are scheduled as follows.

  • Part 1 | Congregational Budgets (January 11, 2010)
  • Part 2 | How Churches Have Adapted (January 25, 2010)
  • Part 3 | Giving and Donations (February 8, 2010)

For a good list of Lutheran resources on stewardship, follow this link to Lutheran Mission

Catch up on these mission stories at the Reporter Online.

  • Students at Concordia International School in Shanghai, China, recently unearthed a dinosaur fossil! Read more
  • The International Lutheran Society of Wittenberg’s board members had a warm reception in meetings with Synod leaders in Tampa, Fla., in November. Read more
  • In conjunction with the Wittenberg Project, the LCMS’ partner church in Germany is offering a weeklong camp to Lutheran teens and young adults next summer in Wittenberg, Germany. Learn more
  • Recently, 114 participants attended the “Reaching Rural America for Christ” conference in rural Cole Camp, Mo. In formal and informal conversations, the attendees from 14 districts and national offices shared how God had used their ministries to reach out in rural communities with the Gospel. Read more

Recently, some ELCA Bishops have instituted their own non-constitutional policies and procedures regarding the “consultation” process required of congregations that have taken their first vote to leave the ELCA. In a heavy-handed attempt to control the process of disaffiliating with the ELCA, they are subjecting congregations to pressure from multiple individuals (synod staff or conference representatives), and are misleading congregations to act contrary to their local constitutions by forcing them to meet with a panel of consultants.

Congregational leaders should be aware that the ELCA’s Model Constitution for Congregations – and most local Constitutions state:

“C6.05. c. The bishop of the synod shall consult with this congregation during a period of at least 90 days.”

The constitution does not say “consult with the synod” or “synod staff” or “consultation committee” or “conference representatives.” Every congregation that submits to a bishop’s consultation has the right to insist that it be just that: a consultation from the bishop, and the bishop alone. Anything more than this goes beyond the legal provisions of the constitution, and is not required.

Note: In cases where congregations are forced by their bishop to violate the requirements of their own local constitution, the Pastor and/or Council President should make the congregation aware of this misconduct on the part of Synod officials prior to meeting with any synod representative. We also recommend copies be retained of all written correspondence (both email and postal) that “require” unconstitutional meetings, along with the text of any recently created “synod consultation policies” for evidence in subsequent legal proceedings.

Via Faithful Transition

Some advice from Pastor Steven King at Faithful Transition on voting to leave the ELCA. For a running list of churches taking such a vote, see Captain Thin’s ELCA Fallout.

Given that many churches are planning for important votes at upcoming congregational meetings, some have asked questions about how votes should best be conducted. Here is some advice on how your congregation can do that well:

1) For a meeting at which a major vote is scheduled, it is recommended that individual ballots be prepared in advance for each vote to be taken. The alternatives on the ballot sheets should be clearly marked and proper explanation given, so that people know what they are voting for. Tellers (vote-counters) should be elected/appointed at the meeting, according to the normal procedures of the congregation, and their names recorded in the minutes of the meeting.

2) Even if the congregation normally uses a more informal approach to voting, for meetings where significant votes of record will take place, it is recommended that members be asked to register as voting members as they enter the meeting. Official ballots are distributed only to those registered. This not only establishes the presence of a quorum (the minimum number of voting members needed to do business), it also provides a record of the total votes taken. (Note: members do not sign the ballots themselves, but are recorded on a separate sheet.)

3) The church constitution specifies the requirements for being considered a “voting member.” A list of voting members should be available at the registration table, should any questions arise. Though some congregations are better than others at maintaining accurate membership records, it is recommended that NO CHANGES be made to membership list of a congregation in the months prior to an important meeting, unless specifically requested by the member in question. It is NOT advisable for church leaders to “clean the membership rolls” just prior to a major vote, however out of date those records may be.

4) It is often the case that inactive and non-attending members will show up for a significant vote in a congregation. This may seem unfair to regular and active members; but it is the right of all eligible members to vote, and needs to be honored in good faith. (The registration table for an official congregational meeting is not the appropriate place to dispute another member’s level of participation.)

5) After the voting takes place, DO NOT destroy the completed ballots. They should be kept in a secure location as proof of the vote. The results of the vote should be recorded in the minutes of the meeting. If any official action is taken by the congregation concerning its denominational affiliation, that action should be reported in a letter from the Council President or Secretary to the Synod Office in the following week.

It would be appropriate to have a copies of the congregation’s constitution and bylaws available for reference at (and prior to) congregational meetings for those who may have questions.

Here is George Barna’s emerging themes in religion for 2009.

Theme 1: Increasingly, Americans are more interested in faith and spirituality than in Christianity.

Theme 2: Faith in the American context is now individual and customized. Americans are comfortable with an altered spiritual experience as long as they can participate in the shaping of that faith experience.

Theme 3: Biblical literacy is neither a current reality nor a goal in the U.S.

Theme 4: Effective and periodic measurement of spirituality – conducted personally or through a church – is not common at this time and it is not likely to become common in the near future.

Read more at The Barna Group

A Christmas Edition Pastoral Letter to Pastors of The Lutheran Church–Missouri Synod
From President Jerry Kieschnick
December 23, 2009

The Christmas Gospel according to St. Luke

And the angel said to [the shepherds],”Fear not, for behold, I bring you good news of a great joy that will be for all the people. For unto you is born this day in the city of David a Savior, who is Christ the Lord. And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger.”

And suddenly there was with the angel a multitude of the heavenly host praising God and saying, “Glory to God in the highest, and on earth peace among those with whom he is pleased!” Luke 2:10-14 (ESV)

+ + +

A Christmas greeting

My Christmas greeting to you this year is sent by means of a video message. (view @LCMS)

Get the Flash Player to see this content.

+ + +

Perspectives at Christmas

In my November 2009 Newsletter to Pastors, you were introduced to my new weekly e-journal, titled Perspectives. Since that time I have received numerous inquiries about Perspectives, e.g. what is the format, how does one receive it, can it be sent to friends, etc. In response to these questions, I have provided some pertinent information about Perspectives in this brief newsletter and have included the Perspectives message that will be sent on Christmas Eve as an example of the format used each week.

The weekly message will include my brief thoughts on a range of topics, including family, life matters, church issues, or current national and world events. A subscription is required to receive it. One can subscribe on my Web site: www.lcms.org/president. Simply click on the “Subscribe to Perspectives” link and follow the directions. Of course, one can also forward a Perspectives message to friends, inviting them to subscribe as directed on the Perspectives page.

Perspectives can definitely be shared with your friends. In fact, it is designed with that purpose in mind. So, I encourage you to share Perspectives with the members of your congregation. You can forward this message to your congregation members, invite them to subscribe, and even ask them to share it with others.

AN IMPORTANT NOTE: After initially subscribing to Perspectives, one must confirm his or her subscription by following the instructions in the confirmation e-mail, which will automatically be sent to the email address you provide for yourself during the subscription process. The confirmation process involves clicking on a confirm button in the message you receive in response to your subscription request. Without following these instructions, your subscription will not be completed and you will not receive future Perspectives messages.

Finally, here is my Perspectives message for Christmas Eve:

Volume I Number 11

“A Special Christmas Gift”

Quite a few years ago, Terry suggested that I make a doll house for our seven-year-old daughter’s Christmas present. I agreed. We drove our station wagon to the lumber store, purchased the necessary material, and headed home. Child restraints and seat belts were not what they are today, so Angie sat in the back of the vehicle on the small stack of lumber that would soon become her doll house.

As we drove home, she asked, “Daddy, what are you going to build with this lumber?” While I don’t clearly recall the answer I gave, I suspect my response was not exactly the whole truth and nothing but the truth. There was no way I was going to spoil the surprise Terry had in mind. To keep the surprise a secret, I confined my work on the project to the garage after bedtime hours. On Christmas Eve, Angie was totally surprised and thrilled. Terry was happy. The doll house hasn’t fallen apart after all these years. It was a special Christmas gift!

The great thrill that special gift brought into my daughter’s life many years ago does not even come close to comparing with the thrill I receive every year at Christmas in the celebration of God’s gift – Jesus, the Holy Child born in Bethlehem’s manger. Having been long foretold, his birth was neither a secret nor a surprise. Heralded by angels to humble shepherds, sought out and worshiped by kings from afar, worshiped by people around the world after all these years, this King of Kings and Lord of Lords is the most special gift ever given!

+ + +

A parting word

Terry and I pray for you and your loved ones many blessings from our gracious God as you celebrate and proclaim the Savior’s birth this Christmas season. May the good news of Emmanuel fill you with joy to overflowing!

Jerry Kieschnick

Dr. Gerald B. Kieschnick, President
The Lutheran Church–Missouri Synod
e-mail: president@lcms.org
Web page: www.lcms.org/president

(via LCMS e-News)

by Jaynan Clark, WordAlone president

Agree to Disagree …. Not this Time!

It seems that whatever saying you want to use to express extreme consequences fits the current situation facing the Evangelical Lutheran Church in America.

“Pandora’s box has been opened.”

“The tangled web woven to deceive has been revealed.”

“The floodgates have been flung wide.”

“The little boy’s finger has been removed from the dike.”

Church leaders came out in support or ordaining persons in homosexual relationships and of accepting homosexual relationships as not sinful.

It happened three months ago when the ELCA churchwide assembly decided to put God’s Word up for a vote it, in effect, removed itself as a church, not just a Lutheran one but as a Christian one, in the minds and hearts of believers and unbelievers across the globe.

Ecumenical relations are strained to the point of rupture, ethnic/multicultural ministry has been disrupted and church after church is breaking off its relationship with the ELCA in search of new relationships and renewed mission.

All of this was done for what, for whom?

The argument has been made that it is in order to include those who have been excluded until now; to become a church that doesn’t just talk about full inclusion but practices it. I’ve heard it said by bishops in recent presentations explaining the assembly’s actions and the “good news” that now gays and lesbians can be “fully included” in the church that had excluded them from “fully serving” in the past.

WHAT?

I’m quite sure that Lutherans preach, teach and confess that through baptism we are fully entered into the ministry of the laity, the priesthood of all believers, which is of equal value and of parallel importance to ordained and lay professional ministries. Therefore, all the laity are “fully serving God.”

It seems that the vote in August changed even more about what we teach, preach and confess than it first appeared to. Either this is all just talk after the fact—to try to convince church attendees and givers to keep attending and giving because this was no big deal, only an act of justice and equal rights—or God really did make changes to His law and those in the ELCA, who wish to, may believe something new and different about ordained ministry than before.
Remember that gays and lesbians were not excluded or precluded from serving as ordained ministers in the ELCA. They in fact, it could be argued, had a higher calling, a calling to celibacy, to great self-discipline, to pick up very heavy crosses to follow the One calling them into service in His church.

Service that serves Him and not the self.

And, as with all ministers, they accepted the call to exercise chastity as witnesses to being called into ordained or professional lay ministries and to reject whatever sins the desires of the flesh oriented them toward. This was a shared standard for all hearing the calling to public ministry regardless of sexual preference or martial status.

Arguments over “orientation” continue to drone on in public forums and writings when that, in fact, has never been the issue and should have no bearing on the present predicament. We confess that we all are born into the state of original sin. We all have predispositions to sin against God and our neighbor.

We all declare independence from God’s will for our lives and try to make our own selves “gods.” This sin, in any form or habitual behavior is not to be held up as exemplary and blessed. But is to be confessed and, by the grace of God, denied as a desire of the sinful flesh requiring self-restraint. It is not to be celebrated as self-expression.

The reason all of this is such a big deal is that none of this is about sex or even homosexuality. This vote has no more to do with the homosexuals than the vote in 1999 had to do with the Episcopalians. What was put up for a vote both times was the authority of the Word of God and whether the church has the right or even the calling to mandate teaching and practice that are not scriptural and that conflict with our Lutheran confessions.

The voters this past August decided to “unsin” that which has been regarded as sinful behavior (homosexual practice), give a word of blessing where there is no scriptural, confessional or historical basis for it, hold up as exemplary in public ministry that which has been prohibited not only by the Bible but also through all church teachings and 2000-plus years of history (not to mention social and cultural prohibitions and glaring lessons in history of empires that fell as a result of sexual promiscuity.)

Who gave authority to the church, this human institution, to “unsin sin”? The true church where the Word of God is preached purely and the sacraments administered rightly is calling “foul.” This usurped authority has done nothing less than engaged in warfare against the very basics of the Christian faith. This warfare against our faith has ushered in a new religion that elevates the self and its authority through its own conscience, identity and desires to the position of “god.” This is a matter of significance that knows no bounds historically, geographically or temporally.

There are eternal consequences for leading Jesus’ flock astray.

Satan is honored and revered when God our Father, in the person of Jesus Christ, is denied His lordship, sovereignty and “way.” To now give the impression of false security—that this will not affect you and is a matter that we can disagree on and yet live in harmony and peace by appealing to a false, fabricated unity that trumps truth—is unacceptable and necessarily must be addressed and rejected.

Clearly there seems to be a realization by some of the leadership in the ELCA that they underestimated the response if they changed the teaching and practices of the ELCA on human sexuality, marriage and ordination. We now hear the appeal from the ELCA that it won’t affect you or your church if your conscience is bound in such a way as to disagree.

Really? Look around and listen because it already has.

It already has affected every last church that is a part of the ELCA and the ripples go way beyond that to other Lutherans, other Christians and to the unbelievers who can’t believe the church would stand for this—by not standing at all.

We also hear how those of us who oppose the changes are the ones bringing schism, division and conflict into the church.

Well, right back at you with another old saying, “That dog won‘t hunt.”

This is becoming an endless game of Hot Potato. Who is to be left responsible for the division and schism and conflict? I’m reminded of the quote by Mignon McLaughlin, an American journalist and author, “Every society honors its live conformists and its dead troublemakers.”

The 28th Article of the Augsburg Confession is quite clear. That final article of our confession is entitled “The Power of the Bishops.” I will cite two paragraphs from the whole:

“According to divine right, therefore, it is the office of the bishop to preach the Gospel, forgive sins, judge doctrine and condemn doctrine that is contrary to the Gospel, and exclude from the Christian community the ungodly whose wicked conduct is manifest. All this is to be done not by human power but by God’s Word alone. On this account parish ministers and churches are bound to be obedient to the bishops according to the saying of Christ in Luke 10:16, ‘He who hears you hears me.’ On the other hand, if they teach, introduce or institute anything contrary to the Gospel, we have God’s command not to be obedient in such cases, for Christ says in Matt. 7:15, ‘Beware of false prophets.’ St. Paul also writes in Galatians 1:8‘Even if we, or an angel from heaven, should preach to you a gospel contrary to that which we preached to you, let him be accursed.’ and in II Cor. 13:8, ‘We cannot do anything against the truth, but only for the truth.’

“. . . . . We are bound to follow the apostolic rule which commands us to obey God rather than men. St. Peter forbids the bishops to exercise lordship as if they had power to coerce the churches according to their will. It is not our intention to find ways of reducing the bishops’ power, but we desire and pray that they may not coerce our consciences to sin. If they are unwilling to do this and ignore our petition, let them consider how they will answer for it in God’s sight, inasmuch as by their obstinacy they offer occasion for division and schism, which they should in truth help to prevent.”

It seems quite clear to the majority of witnesses that schism results from the actions of those who import a teaching that is contrary to Christianity, one that drives the sinner into themselves, into their sinful desires and expression rather than calling them out of themselves and to their Lord and Savior whose calling it is to deny themselves, take up the Cross and follow Him.

It is truly sad that those who hold to the historic and faithful teachings of the Christian church are now the ones left searching for new church homes or working to build new ones. It has all the makings of a tragedy and yet is so biblical that with it—preaching, teaching and confessing only Jesus Christ—will come persecutions in many forms of denial, rejection and disregard. However, none should be led to despair; for many now are experiencing a deeper sense of identity in Jesus who reigns over them and their lives rather than looking for their own ‘gods’ inside themselves.

The ELCA’s new religion of “Selfism” has all the marks of many of the old heresies of the past, such as gnosticism and enthusiasm. But the ELCA added the hedonism, humanism and narcissism of this post-enlightenment, post-modern age that has outgrown any need for absolute truth and any authority beyond that of the individual. Embracing this new religion and making it official within the ELCA is a very serious matter that can not be ignored or merely a point of disagreement as we individually appeal to our consciences.

A further result of the assembly vote was the redefining of conscience to now mean being bound to the self and its desires rather than being captive to the Word of God as Luther’s conscience was in his last stand that was based on the Word and sound reason. The redefining of this historic Lutheran stand only has further confused the true issue. It has taken the topic further inside the self/sinner while attempting to give comfort where there is no basis on which to do so.

Captivity to the Word of God and being bound to Jesus Christ alone produce our true Christian freedom, which drives us from our selves to our Savior. The definition of despair is to be driven deeper and deeper into the self and isolation and away from the forgiveness of God. That is not a blessing to be given by the true church of Jesus Christ, but a curse.

That which can not be tolerated or ignored or regarded as adiaphora (an indifferent matter) needs to be addressed as a matter of grave importance not as one to “agree to disagree about.” Further, it is necessary that it be rejected and therefore not be passed on to the faithful and unbelieving as the Gospel of Jesus Christ. Rather, it must be identified rightly as contrary to God’s Word and therefore not “good news” at all. Here we stand today and we can do no other.

Every church and individual member has been affected now by this decision. The questions to be asked and answered seem to be, “Why would you stay in the ELCA, how does doing so help your mission and ministry,” together with, “why would you leave the ELCA and how would your mission and ministry be damaged by doing so?”

For many it has become very difficult to find any reason at all to stay—beyond personal relationships. Here the division that Jesus Himself spoke about seems uncomfortably inevitable because truth has been compromised for a false, fabricated unity.

A line has been crossed. That is no mere saying but a reality and so we pray that God will again draw straight with our crooked lines. We ask the Lord to realign faithful Lutherans and Christians in this time of great renewal and reawakening by raising up His faithful church, fresh and new in our midst, for His sake and in order that His church may make disciples again by telling His true story.

Via LCMS World Mission News

CMS World Mission is pleased and humbled to report that 15 LCMS congregations are celebrating a quarter-century-25 years-of partnership with LCMS missionaries through the Together in Mission program. They join 24 LCMS congregations who celebrated such anniversaries in 2007 and 2008.

The congregations partnering through Together in Mission for 25 years include:
Christ Church Lutheran, Phoenix, Ariz.
Cross Valley Lutheran Church, Edina, Minn.
Grace Lutheran Church, Tacoma, Wash.
Holy Cross Lutheran Church, St. Genevieve, Mo.
Immanuel Lutheran Church, Wisconsin Rapids, Wis.
Peace Lutheran Church, Arvada, Colo.
Redeemer Lutheran Church, Rolla, Mo.
St. John Lutheran Church, Merrill, Wis.
St. Paul Lutheran Church, LaValle, Wis.
St. Peters Lutheran Church, Columbus, Ind.
Trinity Lutheran Church, Keene, N. H.
Congregations of Wayne Circuit, Laurel, Neb.
Zion Lutheran Church, Columbus, Ind.
Zion Lutheran Church, Fort Myers, Fla.
Zion Lutheran Church, LaValle, Wis.

“Without our Together in Mission partnerships, we could not be on the field. We do not go to Southeast Asia in isolation or for our own purposes, but on behalf of the church, representing those who have sent us. Financial donations help us physically get there, but it is on the wings of thousands of prayers, offered by our Together in Mission partners, that we are truly able to fly in the confidence of God’s endless provision. Moreover, it is the personal relationships with our Together in Mission partners that provide the most support. E-mails, letters, packages, visits-our Together in Mission congregations aren’t some name on a report, but rather they are our partners, our friends, our global extended family, united in Christ. Praise the Lord for their gracious support!” -J.P. and Aimee Cima, human care workers in Southeast Asia.

The most common way a congregation can partner with an LCMS missionary is through the Together in Mission program. Together in Mission congregations pledge ongoing financial support, prayer support, and encouragement. They themselves are also encouraged through direct contact with the missionary.

Individuals and families can also support LCMS missionaries by becoming Mission Senders. A Mission Sender is an individual or family who pledges annual support for any amount. Senders also enjoy direct contact with the missionaries they support.

To learn more about becoming a Together in Mission congregation or a Mission Sender, contact LCMS World Mission by calling 1-800-433-3954 or sending an e-mail to mission.giving@lcms.org.

____________________________________________

LCMS WORLD MISSION
1333 S. Kirkwood Road
St. Louis, MO 63122-7295, USA
Telephone: 1-800-433-3954
Fax: (314) 965-0959
E-mail: mission.info@lcms.org
Web site: http://www.lcmsworldmission.org
Ablaze! Movement: http://www.lcms.org/ablaze
Blog: http://blog.lcmsworldmission.org
YouTube Channel: www.youtube.com/lcmsworldmission
Picasa Web Albums: http://picasaweb.google.com/lcmsworldmission

For a couple of good resources on learning more about the dynamics of house churches, the Barna Group is offering a discounted price on two recent publications: The Rabbit & the Elephant and The House Church Book.

Millions of Americans are exploring house churches. Are you interested in understanding more about this phenomenon? Two books from BarnaBooks will help you comprehend what’s going on. The Rabbit and the Elephant, by Tony and Felicity Dale and George Barna, along with Wolfgang Simson’s The House Church Book will give you all the insight you need to understand this movement and know how to respond. The Dales are key leaders in the American house church; Barna has conducted more research on house churches in America than anyone; and Simson is a leading voice regarding international house church activity. Get these two hardcover books for a special discounted price.

And here are some previous reports from Barna addressing aspects of the house church phenomenon:

House Church Involvement is Growing

How Many People Really Attend a House Church?

House Churches are More Satisfying to Attenders than Conventional Churches

Americans Embrace Various Alternatives to a Conventional Church Experience as Being Fully Biblical

In an effort to bring some of the clarity and dignity of secular politics into the ELCA, Mark Hanson is instigating a series of “town hall forums.” Here’s a highlight comment, and for your viewing pleasure, the full video.

“We can be faithful Lutheran Christians and live with that tension in the same church body. Wouldn’t it be wonderful if that became our witness?” he said. He said the concept of “bound conscience” remains a question for many, and there should be an “open” conversation about it. He added that “we live under the authority of Scripture,” but members must keep asking each other “What does that mean?” (via ELCA News Service)

LCMS World Mission joins the ministry family at Concordia English Center in Macau in giving thanks to God celebrating the Center’s 10th anniversary in December 2009. A special anniversary celebration at the center included North American missionaries who currently serve there, Chinese workers, Chinese students, and other guests. Macau is a special administrative region of the Peoples’ Republic of China.

DCE Sharon Owens, a missionary with LCMS World Mission, currently oversees the work of the missionaries and national staff who serve at the center in Macau. She will soon be joined by missionaries Matt and Kim Myers and their children, who will also be serving at the center. Current GEO missionaries in Macau include recent college graduates as well as retired laypeople.

Rev. Michael Wu, an Ablaze! Alliance missionary, also serves in Macau at St. Paul Lutheran Church, and works with LCMS missionaries in their outreach to the Cantonese-speaking population of Macau. Wu is originally from Taiwan, and moved to Macau to serve there in partnership with the China Evangelical Lutheran Church in Taiwan and LCMS World Mission. Concordia English Center works in close cooperation with St. Paul Lutheran Church-in fact, the free English Bible studies that originally started at the center are now hosted by St. Paul in an effort to connect curious students with more members of the congregation.

The center has served thousands of students over the last 10 years, through regular English classes (which can be more traditional group classes or one-on-one tutoring), free English Bible studies, and special outreach events. The center has also benefitted from the service of many short-term mission teams and individuals over the years, who have held intensive English camps and other special events to build relationships with students and, ultimately, share the Gospel of Jesus Christ. A second sister English center has even grown out of the ministry of Concordia English Center in Macau.

There are many opportunities to serve in Macau at the Concordia English Center in a short-term or long-term capacity. Both teams and individuals are needed. If you would like to make an impact in Asia, learn more about strategic ministry opportunities via www.lcmsworldmission.org/service and search for “Macau.”

Via LCMS World Mission

LCMS President Dr. Gerald B. Kieschnick issued the following statement on November 20th, in response to an announcement by Lutheran CORE (Coalition for Renewal) leaders to begin work on a proposal for a new Lutheran church body separate from the Evangelical Lutheran Church in America:

In response to actions taken at the Evangelical Lutheran Church in America’s Churchwide Assembly last August, a conservative faction of that church body opted on Wednesday, Nov. 18, to form a new Lutheran denomination. At this summer’s Assembly, ELCA delegates voted to open the ministry of their church body to gay and lesbian pastors and other professional workers living in ‘committed relationships.

A group of ELCA members and leaders named Lutheran CORE had said in September it would spend a year deciding whether to form a new church body. However, its leaders said Wednesday that the large number of requests from disenfranchised congregations and church members seeking quicker action caused them to step up the pace.

CORE leaders would not estimate how many congregations and individual members a new denomination might attract, but believe there is deep opposition to the new policy of the ELCA among its members. A committee will begin drafting a constitution and taking other steps to form the yet-unnamed church body with hopes of having the groundwork laid by next August.

In my address to the ELCA Assembly August 22 (read ELCA address here), I expressed my deep sorrow regarding the Assembly’s actions and warned that its affirmation of same-gender unions and its opening of the ministry to gay and lesbian pastors and workers in ‘committed relationships’ would cause ‘additional stress and disharmony within the ELCA.’ Sadly, this has come to pass.

We in The Lutheran Church–Missouri Synod continue to pray for the members, congregations, and leaders of the ELCA and all other denominations facing this issue. As they deliberate and determine future courses of action in the days ahead, we urge them to be guided by the Word of God and the consensus of 2,000 years of Christian theological affirmation regarding what Scripture teaches about human sexuality. We offer this assurance of prayer and encouragement to faithfulness with deep humility and keen awareness of the reliance of all upon the grace, mercy, and forgiveness of our great and holy God.

Via The Reporter

Via LCMS World Mission News

At the corner of two dusty streets in Bishkek, Kyrgyzstan, sits a brand new building. This building is not only unusual because of its new, clean exterior, but because it is the first Lutheran church in Bishkek and the headquarters of the emerging Lutheran church body in Kyrgyzstan, which is called Concordia Lutheran Church. Construction was completed this fall. On Oct. 11, 2009, it was dedicated as a worship space and gathering place for parishioners and community members.

Rev. Bob and Sue Pfeil recently retired from serving alongside the people of Concordia Lutheran Church in Bishkek for 11 years. They made the journey from northern Wisconsin for the special occasion. Greeting old friends with tears in her eyes, Sue said, “I can’t believe the difference in this building between when we left and how it looks now. It’s incredible and beautiful.”

Kyrgyz Pastor Mansur and Bishop Kenjibek led the congregation through a worship service and communion. Afterward, the ladies of the church used their new kitchen facility, built with help from the Iowa District East Lutheran Women’s Missionary League (LWML), to prepare food and sweets for everyone in attendance, including delicious plov, a Central Asian rice dish made with beef.

Walking through the building, Pastor Mansur pointed out the spaces that will be used as classrooms for children and for the Central Asian Lutheran Seminary. “We are hoping to get accreditation for the seminary so the students who graduate from here will be able to move on and get more education or begin working as pastors,” he said. The Central Asian Lutheran Seminary trains leaders from Kazakhstan, Kyrgyzstan, and even Mongolia! It operates under the guidance of Rev. Dr. Robert Rosin, who serves in Eurasia as a theological educator for part of each school year. It also benefits from the short-term service of various U.S. professors through LCMS World Mission-these professors come to teach intensive classes at the seminary.

Work on registering the Central Asian Seminary and becoming fully accredited started in 2007 with a grant through Concordia Seminary, St. Louis. There are several levels in the program, including producing DVDs (in Kyrgyz and Russian) for distance education, which makes it easier to reach new leaders/pastors who cannot travel to the seminary in Bishkek.

Plans are in place to offer programs in the new building for youth and young families, as well as continuing the weekly eyeglass clinic that uses the multi-purpose sanctuary space. “Now we have this big, beautiful building, it itself shows people that there is a church here,” Pastor Mansur said.

But a new church wasn’t the only buzz in Bishkek that weekend. The night before, on October 10, a celebration was held for the 10th anniversary of “Compassion,” the mobile medical van that has been such a crucial part of the Kyrgyz church’s growth, ministry, and outreach to surrounding communities. The van is a joint ministry between Concordia Mission Society, Orphan Grain Train, and LCMS World Mission.

Volunteers, workers, and officials gathered to feast and dance the night away in celebration of the nearly 250,000 children and adults treated by the mobile medical van over the past 10 years. The van travels to villages around Kyrgyzstan to provide pediatric, dental, and OB/GYN care to those who would not otherwise receive it. A group of schoolchildren visited the van that day to get their teeth checked and learned how to properly brush twice a day. One woman received an ultrasound from a machine donated by the North Wisconsin LWML and found out that her first child would be a boy!

The celebration featured speeches from representatives from LCMS World Mission, Concordia Mission Society, the Kyrgyzstan Health Department, and those who work directly on the medical mobile van. Children from local orphanages performed a variety of dances and songs, from traditional Kyrgyz dance to pop music to break dancing.

In traditional Kyrgyz fashion, a toast, each going towards God with thankfulness for the opportunities over the past 10 years, punctuated each course of the meal. Sue Pfeil, an instrumental worker with the medical mobile van, raised her glass to all the doctors, nurses, and administrators in attendance. “My hope is that in another 10 years we can get together again and have another party like this one. And praise be to God for getting the people of this country the help that they need!”

____________________________________________

LCMS WORLD MISSION
1333 S. Kirkwood Road
St. Louis, MO 63122-7295, USA
Telephone: 1-800-433-3954
Fax: (314) 965-0959
E-mail: mission.info@lcms.org
Web site: http://www.lcmsworldmission.org
Ablaze! Movement: http://www.lcms.org/ablaze
Blog: http://blog.lcmsworldmission.org
Picasa Web Albums: http://picasaweb.google.com/lcmsworldmission
YouTube Channel: http://www.youtube.com/lcmsworldmission

Via Lutheran CORE News

ELCA synods will not have the option of upholding traditional Christian teaching on marriage and homosexuality in their standards for pastors and other rostered leaders according to a draft of candidacy rules released Oct. 10 by the ELCA churchwide organization.

No synod or bishop may make decisions on ministry standards that differ from the new policies of the ELCA churchwide organization as defined by the 2009 Churchwide Assembly, the policy draft explains. The ELCA now allows pastors and other rostered leaders to be in committed same-sex relationships.

“By the governing documents, all candidacy and call decisions are made on an individual basis, thus no body can make a blanket statement of approval or disapproval for a group of candidates. Nor can a body alter the policies which this church has accepted. However, a decision making body may express its general understanding of what will best serve the mission of Christ in the places and times for which they have decision making responsibility. No body can restrict the authority given to another by the governing documents. Thus, for example, a synod council cannot bind a synod call committee nor can a synod bind its congregations, but any of these entities may express convictions and preferences to the others,” the draft states.

The only option for a synod candidacy committee that wishes to uphold traditional standards for sexuality is to transfer a candidate to another ELCA synod. “There is local option on same-sex blessings — no congregation is to be forced to perform them (that is what the Assembly adopted; we will have to see how it develops). But ordination policy as proposed is, so far as I can see, tolerance as long as one does not obstruct. A synod could urge partnered gay and lesbian candidates to go somewhere else, but it could not outright refuse them,” the Rev. Dr. Michael Root of Lutheran Theological Southern Seminary wrote on the “Lutherans Persisting” blog.

The proposed standards suggest that those who believe in biblical standards for sexuality resign from synod candidacy committees: “Individuals who have a share in discernment and decision-making responsibility need to decide whether they can function in that role under the new policies.”

Professor Root and those participating in the discussion at Lutherans Persisting have traced the way the decisions on allowing pastors and other rostered leaders to be in same-sex relationships were transformed from the local option proposed by the Sexuality Task Force to indisputable change in ELCA policy by the ELCA Church Council.

Have you ever been puzzles by Lutheran events that include a “free will offering?” Why not use a “bound will offering,” and make a teaching moment out of it? Moreover, as one of my parishioners once said, “When you’ve got free will, you don’t get much.” Of course something like an offering might be a “things below us” kind of decision, but when an opportunity to stick it to the old Adam and Eve presents itself, I think we should take it.

With this in mind, we’re announcing a contest to see who can come up with the best image of the free will. No explanation needed, just select the image or images you think best illustrates the nature of the free human will before God, and send it to freewill@gnesiolutheran.com, or if you’re a fan on Facebook you can post your image on our page there. At the end of next week, then, we’ll put up a poll for you to vote for your favorites.

Feel “free” to add a caption, too, e.g.

It is as though a man fled from a lion, only to meet a bear (Amos 5:19)

It is as though a man fled from a lion, only to meet a bear (Amos 5:19)

Update: for a running list of informational meetings on LCMC, go to Friends of LCMC

Several meetings are being organized around the country to inform people about Lutheran Congregations in Mission for Christ. Check the ist below, or contact LCMC, to see if there is one near you.

Sunday, November 15th @ 1:30 PM
Bethany Lutheran Church
50 South Third
McCallsburg, Iowa

Sunday, November 15th @ 6:30 PM
Trinity Lutheran Church
9th and Elk Streets
Beatrice, Nebraska

Thursday, November 19th @ 7:00 PM
Immanuel Lutheran Church
403 Sturgis Street
Glenvil, Nebraska

Saturday, November 21st @ 1:30 PM
St John Lutheran Church
440 Ohio Street
Sterling, Nebraska

Sunday, November 22nd @ 6:00 PM
Peace Lutheran Church
1801 Port Malabar Blvd NE
Palm Bay, Florida 32905

Sunday, November 22nd @ 6:00 PM
Corner Bakery Café
16222 N 83rd Ave
Peoria, AZ 85382

Thursday, December 10 @ 6:00 PM
Sierra Lutheran Church
32410 Rock Hill Lane
Auberry, California
Pr. Bill Sullivan, LCMC Service Coordinator will be presenting information about LCMC followed by a period of questions and answers.


If you’re still unclear where Lutheran Congregations in Mission for Christ falls on the map of Lutheranism in North America, this report from the Metro Lutheran gives a good account of the association.

As plans for the national gathering of Lutheran Congregations in Mission for Christ (LCMC) were being made, no one knew what to expect. The largest previous registration for such a gathering included 380 people. But this national gathering was coming just two months after the Evangelical Lutheran Church in America’s (ELCA) churchwide assembly in Minneapolis in August. And LCMC planners knew that the action of ELCA voting members could strongly affect participation in their event.

In the end, 716 individuals registered for the LCMC gathering, held at Atonement Lutheran Church (LCMC), Fargo, North Dakota. This included 275 visitors, 38 seminarians, and the 16 LCMC board members.

“Sixty percent of the people registered represent member congregations,” said Sharon MacFadyen, director of operations for LCMC, and one of only two full-time staff for the group. “But that means 40 percent are here from non- member congregations.” And, she said, more than 500 of the participants registered after the August 19 vote at the ELCA assembly.

This is the ninth annual gathering of LCMC. The theme for this year’s meeting was “The Invitation — Receive, Return, Rejoice.”

The journey for LCMC began in 2001, according to the Rev. Paul Braafladt, vice chair of the board. “The miracle of LCMC has unfolded month by month, year by year,” he told attendees. He acknowledged that LCMC is a “drop in the bucket,” but he said the body has “prospered under the shadow of an established Lutheran church body.”

As the church body has developed, it has built infrastructure. For instance, though the national staff is small, the denomination does provide outside help for congregations in need of conflict resolution. “No outside authority will be at your door, but if the council asks for help, there are people who will travel [to be of help].”

Also, LCMC is developing agreements with seminaries for the education of their future pastors. “We own no property — not even one brick or stone,” Braafladt said. But, he acknowledged, there was need to provide seminary education in order for the group to be long-term viable. Currently, seminarians are attending many different schools including Bethel Seminary, St. Paul, and the Institute for Lutheran Theology, Brookings, South Dakota, and Luther Seminary, St. Paul.

The church body is also aware of the changes it can anticipate if a number of ELCA congregations join soon. “We have a unique DNA, but it is not if we will welcome [new congregations], it is how we will welcome them,” said Debra Lingen, Lutheran Community of Grace (LCMC), Hopkins, Minnesota, and former LCMC trustee. “We want to accommodate people as long as we don’t lose our [own] identity.”

That identity is not simply a response to the ELCA. LCMC also includes congregations that have left the Lutheran Church—Missouri Synod and the United Church of Christ (a UCC congregation with Lutheran roots).

The Rev. Garry Seefeldt pastored two New York LCMS congregations that bolted for LCMC. “The dogmatism of LCMS kept it from being the church it could be,” he said.

“We don’t define ourselves by the actions of any other Lutheran bodies,” explained MacFadyen. “We simply want to engage in the Great Commission.”

LOCAL CONGREGATIONS CONSIDER FUTURE AFTER ECLA ASSEMBLY

Following a morning of strategizing with a group of 50 pastors and laypeople from around the Twin Cities, four local Lutheran leaders announced that St. Paul’s Lutheran Church, Portland Avenue South in Minneapolis, would be leaving the ELCA in response to the denomination’s vote regarding the ordination of homosexual clergy in long-term, monogomous, same- gendered relationships. In addition, other congregations, including Redeemer Lutheran Church in Fridley, Minnesota, are engaged in discussions about how to respond.

“As we look into the new configuration of Lutheran- ism, we believe the day of the large denomination is on its way out,” said the Rev. Roland Wells, pastor of St. Paul’s. “In the future, there will be a more free structure centered on mission and joy of the gospel,” he added.

“We believe that we are standing on the eve of a new configuration of Lutheranism in North America,” said the Rev. David Glesne, pastor of Redeemer and host of the press conference. “In August of this year, the activist fringe in the ELCA hijacked the ELCA in its churchwide assembly by voting to embrace gay marriage and to allow practicing homosexuals to be rostered in this church. We believe that 80 percent of the people in the pews … do not agree with that vote.”

The Rev. David Garwood, Christ Lutheran Church, Maple Plain, Minnesota, said that these actions have been coming for a long time. “[The vote at the assembly] is where the crack appeared,” he said, “but the fault lines have run deep since the beginning of this denomination.” He cited differences over the authority of scripture and the nature of forgiveness as signs of division.

These pastors will be watching what develops at the national level. St. Paul’s has already affiliated with Lutheran Congregations in Mission for Christ, a body with about 126 congregations nationwide.

Via the Episcopal News Service

The (Lutheran) Church of Sweden on Nov. 8 ordained a female pastor as Christianity’s first openly gay female bishop.
Eva Brunne, 55, was elected in late May to be bishop of the Diocese of Stockholm by a vote of 413-365 over Hans Ulfvebrand in the second round of voting. A first round of voting by clergy of the diocese and an equal number of elected lay people was held in April. There are 13 dioceses in the Church of Sweden.

Brunne was consecrated at Uppsala cathedral, just north of the Swedish capital, according to a posting on the diocese’s website.

Along with Brunne, another female pastor, Tuulikki Koivunen Bylund, was ordained to take over as bishop of Härnösand in northern Sweden, according to a news report in The Local, an English-language news website. The Local reported that the ceremony marked the first time in the history of the Swedish church that two women had been consecrated as bishops at the same time.

Brunne and her partner, Gunilla Linden, who is also ordained, have a three-year-old son. Their relationship received a church blessing, Ecumenical News International (ENI) reported at the time of her election. Brunne is the first Church of Sweden bishop to live in a registered homosexual partnership, the Uppsala-headquartered church said.

Sweden has allowed same-gender civil unions since 1995 and on May 1 of this year began recognizing same-gender marriages after passing a gender-neutral marriage law. In late October, the Church of Sweden voted to allow its ministers to perform such marriages.

Three-quarters of Swedes are members of the Lutheran church, which was the country’s state church until 2000.

“It is very positive that our church is setting an example here and is choosing me as bishop based on my qualifications, when they also know that they can meet resistance elsewhere,” Brunne told The Associated Press by phone.

The AP reported that while Brunne’s consecration is a first, the Rev. J. Bennett Guess, a spokesman for the United Church of Christ, said that the UCC has several openly gay and lesbian “conference ministers.” That designation is similar to that of bishop.

Read the rest of the article here

Repristination Press offers a discount on Gerhard’s Postilla

From the earliest days of the Reformation, the Postils (volumes of sermons) provided a model of proper preaching, and a guide for clergy and laity to understand the Gospels of the Church Year. The first volume of Johann Gerhard’s 1613 Postilla includes 48 sermons covering Sundays of the Church Year from the First Sunday in Advent through the Feast of Pentecost. The second volume of the Postilla completes the Sundays of the Church Year with 28 sermons from Trinity Sunday through the end of the year. Johann Gerhard (1582-1637) was the most significant theologian of the Lutheran Age of Orthodoxy, and therefore his sermons are a tremendous resource for any confessional Lutheran.

In preparation for the beginning of the new Church Year, Repristination Press is offering this two volume set at a deep discount: only $50 plus shipping—$17.50 off the normal price!

https://www.paypal.com/cgi-bin/webscr?cmd=_s-xclick&hosted_button_id=9556003

You may also order the books online, through the Repristination Press website:

http://www.repristinationpress.com/Repristination_Press/Sale.html

Via LCMS eNews

By Paula Schlueter Ross

For the eighth consecutive year, total enrollment at the Synod’s 10 Concordia University System (CUS) schools has hit a record high. This fall, a total of 25,516 graduate and undergraduate students — an increase of 2,198 students, or 9.4 percent — are enrolled at CUS schools nationwide, according to preliminary figures compiled by the Synod’s Board for University Education (BUE).

Like previous years, the jump is due primarily to an increase in the number of graduate students — from 10,180 last fall to 11,664 this year, an increase of 1,484, or 14.5 percent.

But the number of undergraduates also grew in the past year — from 13,138 to 13,852, an increase of 714 students, or 5.4 percent.

“We’re very pleased,” said Dr. Kurt Krueger, BUE executive director and CUS president. Over the past five years, total CUS enrollment has increased 37 percent, Krueger noted.

“I really believe that our enrollments are up because we continue to offer high-quality academic programs,” he said. Student support systems at the schools also are a factor, he added: “Once students get into a Concordia, they generally like it very much and will persist to graduation.”

That student support — particularly during the entire recruitment process — is a priority at Concordia University Chicago (CUC), in River Forest, Ill., which reported this fall the largest total enrollment in the school’s 145-year history, with increases in both undergraduate (1,269 — up 116 students, or 10 percent) and graduate (3,780 — up 748 students, or 25 percent) programs.

Also this fall, the school welcomed 112 more freshmen than last year — an increase of 44 percent, which represents “the most significant growth at the undergraduate level in a single year,” according to Evelyn P. Burdick, vice president for enrollment and marketing at CUC.

At the undergraduate level, Burdick credits the school’s “enrollment best practices that blend and integrate technology, key data assessment, and personal communication,” enabling counselors to easily monitor students’ progress through the admissions process, and communicate “quickly and easily” with them, thus “building important relationships” with students right away.

One student wrote on a CUC survey that the school’s admissions staff “made every effort to make me feel comfortable and get to know me personally. They gave me honest advice and support. I did not find this with other colleges.”

The school’s graduate cohorts have grown every year since 2003, Burdick said, and “continue to be immensely popular with area educators.” CUC offers graduate courses both on campus and at more than 70 off-site locations, typically in area high schools, and regularly adds courses that are “in demand” by students. Formats include both face-to-face classroom instruction and online learning.

“We are intentionally developing academic programs of interest to students in the markets we serve, and programs that advance our mission,” she said.

In addition to CUC, with 3,780 students, the CUS schools with the largest graduate enrollments are Concordia University Wisconsin, Mequon, with 3,091; Concordia University Texas, Austin, with 1,076; and Concordia University, St. Paul, Minn., with 1,026.

Those with the largest undergraduate enrollments are Concordia, Mequon, with 4,087; Concordia, St. Paul, with 1,790; CUC, with 1,269; and Concordia University Nebraska, Seward, with 1,257.

According to Krueger, CUS schools with nursing programs (in Irvine, Calif.; Mequon, Wis.; Bronxville, N.Y.; and Portland, Ore.) “continue to attract more applicants than they can accept.” And two schools — in Mequon and in Portland — are in the process of opening a pharmacy program and a law school, respectively, which “will attract even more students,” he said.

But, alongside the growth in this fall’s enrollment, the number of students studying for church careers continues to decline, for the eighth straight year.

This fall there are 1,900 students in CUS church-work programs, a drop of 134 over last year. But the “good news,” notes Krueger, is that the trend seems to be slowing — in each of the past four years, the drop in church-work students was higher: some 200 or more.

While he’s happy about the apparent slowdown, he says he’s “still very concerned” about the loss of students.

“I think we still need to work through initiatives like ‘What a Way’ to keep attracting our young folks into church work,” Krueger said. “Most of our schools do a very good job of trying to identify and recruit high-quality young people to go into professional work in the church. So we need to keep working at it and hope the decline has been arrested.”

“What a Way,” at http://www.whataway.org, provides resources for those interested in pursuing church careers and for those who already are serving the church. Among those resources are descriptions of various church careers, contact information for LCMS colleges and seminaries, FAQs, brochures, and a DVD that appeals to youth to think about their vocational choices and features professional church workers talking about their vocations.

This year’s church-work students include 1,192 teachers (down 18), 278 directors of Christian education (down 37), 245 pre-seminary (down 36), 78 lay ministers (down 43), 44 directors of family life ministry (up 2), 26 deaconesses (no change), 19 directors of parish music (down 3), and 18 directors of Christian outreach (up 1).

Church-work students typically receive close to half their tuition in scholarship aid, according to Krueger. Tuition and fees at CUS schools range from a low of $7,250 at Concordia College, Selma, Ala., to a high of $26,400 at Concordia, St. Paul, with the average around $21,000 per year — some $3,000 less than the national average for four-year private institutions, he said.

And, while the number of LCMS students dropped by 272 (from 4,586 last year to 4,314 this year), the number of “other Lutherans” grew by 370 students, or 24 percent, to 1,921.

This fall’s enrollments — including both graduate and undergraduate students — at individual CUS schools are as follows:

* Concordia University, Ann Arbor, Mich. — 747 (a decrease of 105 students, or 12 percent, over fall 2008).

* Concordia University Texas, Austin — 2,244 (down 25, or 1 percent).

* Concordia College, Bronxville, N.Y. — 704 (down 30, or 4 percent).

* Concordia University, Irvine, Calif. — 2,564 (up 111, or 4.5 percent).

* Concordia University Wisconsin, Mequon — 7,178 (up 629, or 10 percent).

* Concordia University, Portland, Ore. — 1,901 (up 192, or 11 percent).

* Concordia University Chicago, River Forest, Ill. — 5,049 (up 864, or 21 percent).

* Concordia College, Selma, Ala. — 596 (up 17, or 3 percent).

* Concordia University, St. Paul, Minn. — 2,816 (up 172, or 6.5 percent).

* Concordia University Nebraska, Seward — 1,717 (up 373, or 28 percent).

Seminary enrollment

Total enrollment in all programs at the Synod’s two seminaries combined is down — from 1,085 last year to 1,028 this year, a drop of 57 students, or 5 percent.

The total number of residential students enrolled in programs leading to ordination at both seminaries also has fallen — from 660 to 622, a drop of 38 students, or 6 percent.

Total non-residential students in programs leading to ordination at both schools is up by one — from 212 to 213. Last year saw a larger gain in the non-residential category (up 77 students) because 55 students began studies in the Specific Ministry Pastor (SMP) program. This year, there are 35 new SMP students.

“SMP was a new program last year, and there was anticipation for it … and so there was an initial surge through the gates when it opened,” explained Dr. Glen Thomas, executive director of the Synod’s Board for Pastoral Education.

Total ordination-track enrollment at both seminaries fell this year by 37 — from 872 to 835.

While residential formation of pastors is “extremely important” — even today’s distance-education programs are including on-campus components — “we are still, I think, in the process of looking at what role and what proportion is distance education going to play,” Thomas said. This fall, about a fourth of incoming ordination-track students at both seminaries combined are in distance-education programs.

The BPE and the LCMS President’s Office are sponsoring a pastoral ministry summit Nov. 4-5 in Fort Wayne, Ind., to “facilitate a vision for the future of theological education in our church,” according to Thomas, and discussion of residential and distance-education programs will be on the agenda, he said.

In addition to the slide in the number of ordination-track students at the seminaries each year, Thomas said he is concerned about the continuing drop in the number of pre-seminary students at Concordia University System schools. That figure has fallen consistently for the past five years — from 426 pre-sem students in 2005, to 245 this fall, a drop of 181 students, or 42 percent.

Those schools are “feeders” for the seminaries, he said, and when their numbers fall, those of the seminaries do, too.

“I would encourage pastors and other leaders in congregations to always be vigilant in identifying, informing, and encouraging future pastors,” Thomas said. “Many pastors will tell you that a big influence in their becoming a pastor was a pastor — whether it was the pastor who confirmed them, or maybe their pastor at the time they enrolled in seminary.

“And it is extremely important for the future of our church that we continue that process.”

Enrollment statistics for the seminaries individually are as follows:

* Concordia Seminary, St. Louis, reported a total enrollment of 649 students (54 fewer than last year), with 546 enrolled in programs leading to ordination, a drop of 38 students.

Its student body includes 364 M.Div. students, 12 alternate-route pastoral students, 170 non-residential pastoral students, and 16 deaconess students.

Gains were recorded in the seminary’s SMP program (the total rose from 29 to 49, with 25 new students), Cross-Cultural Ministry program (up 1), and Deaf Institute of Theology (up 1).

* Concordia Theological Seminary, Fort Wayne, reported a total enrollment of 379 (3 fewer than last year), with 289 enrolled in programs leading to ordination, a gain of 1 student over last year.

But the seminary welcomed 62 new residential ordination-track students this fall, an increase of 7 over last year.

Other gains were reported in the number of SMP students (up 6, for a total of 32) and the number of deaconess students (up 3, for a total of 34).

Its student body also includes 232 M.Div. students and 14 alternate-route pastoral students.

Tuition and fees at each of the seminaries runs about $21,600 per year.

In response to concerns expressed by ELCA Congregational Mission Director Stephen Bauman, the Lutheran CORE’s Kenneth Sauer and Paull Spring have issued the following reply:

Dear Pastor Bouman,

This letter is in response to your open letter to Lutheran CORE, which you describe as a personal perspective after attending the Lutheran CORE convocation, September 25-26, at Fishers, Indiana.

We share with you a sense of remorse and sorrow over what has caused Lutheran CORE to take the steps we have taken regarding our relationship with the Evangelical Lutheran Church in America. Over the years both of us, as pastors and as bishops, have been strong advocates for the ministry of the ELCA as one church. We, therefore, take no joy in following a process that will likely lead Lutheran CORE to depart from the ELCA’s institutional life and ministry.

We also share with you a strong commitment to Christian mission, in obedience to the Great Commission, for the sake of the world. The two of us, as well as Mr. Ryan Schwarz, made numerous references in our presentations on behalf of the importance of mission in the ministry of the Gospel. The constitution that was adopted at Fishers contains numerous and telling references to mission. More to the point was the decision at Fishers to provide financial and other assistance, as needed, for certain ethnic specific and immigrant African congregations. We recognize that some remarks at the convocation were pointed and blunt. Others spoke in an intemperate manner, something which we ourselves regret. We believe, however, that the vast majority who spoke during the public discussions were positive and irenic. Pastor Paul Ulring, in particular, concluded our gathering with an eloquent plea for forgiveness and reconciliation and called us all to look to the future with hope and confidence.

Obviously we in Lutheran CORE are in disagreement with the decisions of the 2009 churchwide assembly. We see those decisions as part of an ongoing failure, within the churchwide expression of the ELCA, to listen to the words of Holy Scripture and the witness of two thousand years of Christian reflection on the Word of God. For these reasons Lutheran CORE is in the process of discerning prayerfully how God wishes to use us in ministry, a ministry that sadly must take place apart from the ELCA.

Since the conclusion of the Minneapolis assembly, Lutheran CORE has experienced a significant increase in support and participation from many quarters. This support has continued to increase following our convocation in Fishers. The number of Lutherans who identify with Lutheran CORE grows daily. New “chapters” within Lutheran CORE are being organized across the country. We are receiving countless expressions of encouragement from individuals and from churches beyond North America. And all of these developments are taking place from the “grass roots,” without any direction from the leadership of Lutheran CORE. The steering committee of Lutheran CORE is taking its responsibilities seriously, as it seeks to follow up on the resolutions that were adopted at our convocation.

In your open letter you ask whether Lutheran CORE is serious about our endeavors. Our response is a resounding YES to that question. We are serious about our fidelity to the Word of God and the Lutheran Confessions. We are serious about strengthening congregational life and ministry. We are serious about witnessing to others in word and deed that Jesus Christ is God’s Word of salvation and newness of life for all people. We are serious about the mission to which God is calling us.

As the Holy Spirit calls, gathers, enlightens, and sanctifies us, we place our ministry into the hands of a gracious God, who sustains us with his Word of promise.

Cordially yours,

Kenneth H. Sauer, Chair, Lutheran CORE Advisory Council

Paull E. Spring, Chair, Lutheran CORE Steering Committee

A new study from Barna seeks to identify trends of weakness in leaders.

According to the research, the specific behaviors that leaders do most poorly include:

* Negotiating agreements that maximize benefits at minimal cost
* Attracting new resources to the organization – especially human and financial capital
* Developing and implementing individualized developmental plans for emerging leaders
* Nurturing robust relationships with existing colleagues, demonstrating sufficient care and attention to their needs

Read the full report

Symposia

Lenten Preaching Workshop
Monday, January 18, 2010

“Dear Christians One and All Rejoice”

This year’s seminar borrows its title from the famous Luther hymn, “Dear Christians One and All Rejoice.” Oswald Bayer says that in this hymn “Luther sang of the fact that God’s being is gift and promise.” This midweek Lenten series will use Luther’s hymn, along with selected texts from the Fourth Gospel, to preach repentance and faith in Christ Jesus whose proper office it is to make God certain. Using insights from the Bayer’s works (Living By Faith, Theology the Lutheran Way, and Martin Luther’s Theology: A Contemporary Interpretation), the sermon series will seek to proclaim Christ as the One “who overcame the assaults of the devil and gave His life as a ransom for many that with cleansed hearts we might be prepared joyfully to celebrate the paschal feast in sincerity and truth” (Preface, DS II, LSB Altar Book, 189). The presenter is Prof. John T. Pless, Assistant Professor of Pastoral Ministry and Missions/Director of Field Education.

For more information contact

(HANNOVER) In a vote that has stunned both Lutherans and Protestants across Germany, the Evangelical Church in Germany (EKiD), published on Monday, September 28, 2009 its decision regarding one of the most critical documents to emerge from the Reformation. The Commission for Theology (Kammer für Theologie), the official theological advisory board of the EKD, voted to reject accepting the Augsburg Confession of 1530 as one of its fundamental documents.

The decision had been referred to the Commission by the Council of the EKD who, after several years of scholarly discussions on the question involving both Lutheran and Reformed theologians, had requested a final vote. The Commission considered three questions in making its decision which it presented in a document titled, “Should the Augsburg Confession become the primary confession of the Evangelical Church in Germany?” The Commission asked 1) “What purpose does the acceptance of handed down confessional texts have for the fundamentals and understanding of the individual evangelical churches in general?” 2) “What is the relationship of the fundamentals of the EKD, as a fellowship of individual evangelical churches, to the fundamentals of her member churches?” 3) “What would it mean to accept the text of the Augsburg Confession into the fundamentals of the EKD?”

Known simply as “Number 103,” in a series of EKD texts available on line http://www.ekd.de/download/ekd_texte_103.pdf, the concluding statement reads, “The Commission for Theology advises the Council of the EKD not to accept the Augsburg Confession as a primary confession in the EKD fundamentals.” The Commission is co-chaired by Michael Beintner (Münster) and Professor Dorothea Wendebourg. The vote was unanimous and agreed to by the EKD Council, which affirmed its readiness to continue strengthening the bonds of the EKD. Instead of accepting the Augsburg Confession, a document that both Lutherans and Protestants in Germany agree “has been the core confession of all of German Protestantism from 1530 to 1806″ (Prof. Dr. Wolf-Dieter Hauschild, Münster), the Council referred dissenters to its 2001 adoption of “Church Fellowship in Evangelical Understanding” (KneV). There it states that the EKD does not seek to form “a canonical church, like her member churches,” since the EKD already is [the] church in the fullest sense of the word. Perhaps mindful that KneV was German Protestantism’s response to the Vatican’s August 2000 document “Dominus Iesus,” which affirmed the primacy of the Roman Church over all other “ecclesial communities,” EKD President Hermann Barth stated, “Measures by which the EKD must first become the church are not necessary, since she is already it in the theological sense, since church fellowship is church.” The EKD reaffirmed it’s continuing commitment to the Leuenberger Konkordie.

In addition to serving on the Commission for Theology for the EKD, Professor Wendebourg also serves on the Theological Advisory Board (TAB) of the WordAlone Network (WAN), a group within the Evangelical Lutheran Church in America (ELCA). In 2002, Wendebourg, coauthored a document for WAN in opposition to the Lutheran – Episcopal agreement “Called to Common Mission” entitled “Admonition for the Sake of the True Peace and Unity of the Church.” In it, Wendebourg and others call, among other things, for ordinations “of equal standing,” whereby episcopal and presbyteral ordinations are equally recognized. The “Admonition” cites the Augsburg Confession throughout.

Written by Pastor Kris Baudler
St. Luke’s Lutheran Church of Bay Shore, NY
Prince of Peace Lutheran Church, Brentwood, NY

Via the Reporter

Hands of Mercy, the newest e-newsletter from LCMS World Relief and Human Care (WR-HC), shares news and achievements from the 120 Lutheran social service agencies with Recognized Service Organization (RSO) status.

Offered three times each year, the e-newsletter also suggests resources for RSO leaders.

“RSOs often serve as the hands of Christ, offering His mercies to the homeless, persecuted, sick, and needy in neighborhoods across the nation,” said Barb Below, director of Social Ministry Organizations for LCMS WR-HC. “The service organizations we work with do great work in reaching out to those on the edges of society, in the dark corners of loneliness, or those too small or weak to fend for themselves.”

“In Hands of Mercy, we hear the stories of the great people who do this work, the people whose lives are changed by it, and the blessings that God provides,” Below said.

To sign up to receive Hands of Mercy, visit www.lcms.org/enews and look for the title under “LCMS World Relief and Human Care.” To learn more about RSOs, visit www.lcms.org/handsofmercy or contact Below at barb.below@lcms.org or 800-248-1930, ext. 1383.

Via LCMS World Mission

LCMS World Mission celebrates with the 1,500 students, parents, staff, and special guests of Concordia International School Shanghai (CISS) on the dedication of their new high school facility on Oct. 9. The new 12,000-square-meter, state-of-the-art high school will help Concordia continue to expand its educational opportunities and ministry among students from around the world. Concordia’s full student body, parents, and 70 special guests gathered in its newest gymnasium to celebrate the special day.

Head of School Dr. James Koerschen stated, “It was a great event in the life of Concordia to celebrate the opening of a new building and the completion of our campus development.”

Rev. David Birner, associate executive director, international mission, LCMS World Mission, was among the special guests present at the dedication-he also provided the sermon message. Rev. Birner was an advocate for starting the school since the early 1990s. He shared his impression that Concordia’s community, which is gathered around God’s love, is its greatest strength. Dr. Koerschen gave special thanks to Rev. Birner for his advocacy and support of Concordia International School from the beginning.

David Harris, CISS’ high school principal, shared, “What a wonderful blessing it was to dedicate the new high school to God’s glory. He has blessed Concordia richly through the years both with material blessings and in the people who He has brought to make up our wonderful community.”

Other special guests included Dr. Allan and Sandy Schmidt. When Dr. Schmidt and Sandy Schmidt became the founding head of school and director of admissions, respectively, for CISS in 1998, Concordia’s home in the eastern part of Shanghai-known as Pudong-was mainly rice fields. At the same time, however, Pudong was rapidly emerging as the new financial center of Shanghai and business hub in China. There was a recognized need for a Christian school to serve the growing expatriate community, and, that year, Concordia opened its doors with 14 staff members and 22 students.

Special messages were also given during the dedication ceremony by Dr. Fredrick Voigtmann, chairman of Concordia’s Board of Directors; Mr. Christopher Beede, deputy principal officer of the U.S. Consulate; and Mr. Ron Shen, general manager of Jinqiao Group. Also in attendance were guests from China Construction Bank; the facility’s architect and builder, Perkins Eastman Architects and PAC Group; other Shanghai international schools; and representatives from The Lutheran Church-Missouri Synod who traveled from Hong Kong, the United States and Vietnam. Various students and musical groups shared their enthusiasm by participating in the dedication.

Founded in 1998, Concordia International School Shanghai (CISS) values its roots in the 150-year educational tradition of The Lutheran Church-Missouri Synod. CISS offers expatriate families a Christian education for their children, aged preschool through 12th grade. Lutheran educators are called through LCMS World Mission to teach at CISS. Known for its caring community, CISS is actively involved in providing education to impoverished communities in Yunnan, China, through the Yunnan Education Project, and fostering social responsibility within the Concordia student body. Over the years, CISS’ Yunnan Education Project has worked in conjunction with the Concordia Welfare and Education Foundation, a non-profit organization based in Hong Kong that strives to improve the livelihoods of impoverished rural communities in Asia.

CISS provides the Shanghai expatriate community with a holistic, American-based, college-preparatory education for students preschool through grade 12. Fully accredited by the Western Association of Schools and Colleges, CISS’s community is informed by the school’s Christian character. Technology is fully integrated throughout the learning process with grades 7-12 participating in a one-to-one Macbook program. Sixty percent of CISS’ 1,100-member student body and all overseas-hired staff live within one kilometer of the campus. CISS’ mission statement reads, “At Concordia, we view every student as a gift from God, entrusted to us by parents, and are committed in Christian stewardship to educate students holistically in a nurturing environment that includes comprehensive and challenging opportunities in academics, creative arts, spirituality, athletics and extracurricular activities.”

Special thanks to Karin Semler and the staff of CISS for their assistance with this news story.
____________________________________________

LCMS WORLD MISSION
1333 S. Kirkwood Road
St. Louis, MO 63122-7295, USA
Telephone: 1-800-433-3954
Fax: (314) 965-0959
E-mail: mission.info@lcms.org
Web site: http://www.lcmsworldmission.org
Ablaze! Movement: http://www.lcms.org/ablaze
Blog: http://blog.lcmsworldmission.org

Via the ELCA News Service:

CHICAGO (ELCA) — The directors of the Wittenberg Center of the
Evangelical Lutheran Church in America (ELCA) will end their service
in Germany Nov. 30, the result of “harsh budget realities,” according
to the Rev. Robert O. Smith, ELCA Global Mission. Smith made the
comment in an Oct. 19 letter sent to ELCA church companions and other
partners in Germany.
The departures of the Rev. Stephen E. and Dr. Jean Godsall-Myers
leave the future of the center uncertain, said Smith, continental desk
director for Europe and Middle East.
The Godsall-Myers, who have served as directors since 2006,
released the news Oct. 28 in a special edition of their newsletter
e-mailed to supporters of the center. They expect to remain in
Lutherstadt Wittenberg through Christmas and return to the United
States in early January.
“This is a great place where ‘living encounters’ (happen),” said
Stephen Godsall-Myers in a phone interview from Wittenberg. “We’ve
really enjoyed being connected to the local church community and using
those connections to help people who visit here.”
“It has been exciting and a privilege to be here during a time of
re-formation of the church in this region. To me, the work of the Holy
Spirit here has been very, very powerful,” said Jean Godsall-Myers.
Stephen Godsall-Myers said he has been in touch with the bishop
of his synod, the ELCA Southeastern Pennsylvania Synod, and plans to
seek a call there. Jean Godsall-Myers is a professor of German and
said she hopes to find similar work.
The 10-year-old Wittenberg Center is a unique ministry located in
the city where Martin Luther, a German monk, nailed his 95 Theses to
the door of the Castle Church in 1517. His writings were instrumental
in the Protestant Reformation.
The center and its staff provide educational programs, including
study programs for college students, continuing education and
sabbatical opportunities for professional church leaders, and assist
Christian groups visiting the city.
“Even with the creative ideas for new financial partnership that
have been shared in recent weeks, it is clear the ELCA will not have
the resources to place full-time staff in Wittenberg in the future.
Given the budget realities the ELCA is facing, we have needed to move
far more quickly than we would have desired to restructure our
engagement in Wittenberg,” Smith wrote to German companions.
Smith added that the ELCA was unable at the present time to make
substantial commitments to future plans, but after mid-November Global
Mission would have a better idea of its budget situation and could
discuss specifics then.
He told the ELCA News Service that the Wittenberg Center has a
network of people who are dedicated to its ministry. “We do not take
this decision lightly. We’re looking for the best possible outcome and
invite comment,” he said.
The Lutheran World Federation and the Lutheran Church-Missouri
Synod (LCMS) both maintain offices in Wittenberg. Just this week, the
Rev. David L. Mahsman was installed as managing director of the LCMS
International Lutheran Welcome Center.
In September 2008 the Rev. Mark S. Hanson, ELCA presiding bishop
and LWF president, and German church leaders initiated the “Luther
Decade” in Wittenberg — a series of events and observances leading to
2017, the 500th anniversary of the Reformation. The ELCA Wittenberg
Center staff expected to play a significant role in the observance.
Hanson wrote to leaders of the Evangelical Church in Germany
(EKD) and the United Evangelical Lutheran Church of Germany (VELKD) to
assure them “that the ELCA is exploring ways to deepen our
companionship and continue our presence in Wittenberg.”
The Godsall-Myers both indicated that they hoped the ELCA would
maintain a presence in historic Wittenberg. “I think a lot of people
would want that. I hope it continues with success and God’s blessing
on it all,” said Jean Godsall-Myers.

Via the ELCA News Service

ELCA Vice President Addresses Dissatisfaction with Assembly Decisions
09-236-FI

CHICAGO (ELCA) — Carlos Peña, vice president of the Evangelical
Lutheran Church in America (ELCA), wrote an Oct. 23 letter to the
church’s 4.6 million members, asking them to consider actions of the
ELCA’s 2009 Churchwide Assembly “as a catalyst to further strengthen our
church and our relationships with each other.”

Peña related his experiences of devastation after Hurricane Ike
struck his hometown of Galveston, Texas, in September 2008. “One year
later, I can see the benefits of this experience,” he wrote. “Galveston
is coming back stronger than before and welcoming citizens and
businesses, both old and new.”

“I feel as though I have experienced a resurrection. Good things are
coming to light out of the chaos and darkness of what seemed like a
hopeless situation,” Peña wrote.

The assembly adopted a social statement on human sexuality, and it
adopted proposals to change ELCA ministry policies, including a change to
make it possible for Lutherans in publicly accountable, lifelong,
monogamous same-gender relationships to serve as ELCA associates in
ministry, clergy, deaconesses and diaconal ministers.

Peña’s letter responded to reports of dissatisfaction with the
assembly actions from some in the ELCA. Some members have talked about
leaving the church, and some say they are thinking of stopping their
donations to the church.

“I have lived through vast changes and come out better and stronger
for it,” Peña wrote. “I know with all my heart that, with diligence and
hard work, we can come through this together as a renewed church, boldly
proclaiming God’s mission for the sake of the world,” he said.

Peña reminded ELCA members of the work their dollars do through the
church. “Working together, we help alleviate hunger close to home and
abroad. Without our help, people around the world would have a harder
time recuperating from disasters. They need us and we need each other,”
he wrote.

“I pray for the continuing efforts of the ELCA, my understanding of
people different from me, and the future, though sometimes it is hard to
predict. And I pray for my fellow Lutherans that they may have the
strength to commit and weather the storm,” Peña concluded.

The 2009 Churchwide Assembly elected Peña to a second six-year term
as ELCA vice president, the highest office a layperson holds in the
church, and he chairs the ELCA Church Council. He is president of two
companies in the Galveston and Houston areas.


The full text of Carlos Peña’s letter is at http://bit.ly/nNgvG on
the ELCA Web site.

Defending the Faith: Apologetics Symposium In Celebration of Reformation Day 2009

October30 & 31 http://ping.fm/xxs7T for info & RSVP

Sponsored and Hosted By: Zion Lutheran Church, 907 Hicks Street, Tomball, Texas 77375
(281)351-5757
Member LC-MS
Co-Sponsored By: Crossties Lutheran Ministry Resources, Inc., Houston, Texas (www.crosstiesministryresources.net)

On What Basis Do You Claim That the Bible is True? Or are you just asserting it?

*Does the New Testament allow for objective — NOT just subjective – testing as to whether it is true — or not? If “yes,” how?
*If you think the New Testament writings are reliable, why do you?
*Jesus: Myth, Legend or Historical Fact
*The Jesus of History and The Resurrection
*I’ve heard that Christians can argue from an Incarnate Christ to a totally inspired Bible. Is this possible? How?

Hear a Historical Defense of the Truth of the Christian Gospel

Schedule of Events

Day/Time

Speaker
Fri. 6:00pm
Sandwiches, tea, etc.
Available in the kitchen
Fri. 6:30pm
Why defend the faith at all?
By Mr. Craig Parton
Fri. 8:00pm
Introduction to Apologetics!
By Dr. Rod Rosenbladt
Fri. 9:15pm
Compline
Liturgist Rev. Jerome Teichmiller
Sat. 8:00am
Continental Breakfast
Available in the kitchen
Sat. 8:30am
Historical-Legal Apologetics
By Mr. Craig Parton
Sat. 9:45am
What Non-Christians Ask
By Dr. Rod Rosenbladt
Sat. 11:00am
Islam, Cults and the New Age
By Mr. Craig Parton
Sat. 12:00am
Lunch – Texas Barbeque
Served in the kitchen
Sat. 12:30pm
A Lutheran Defense of the Biblical Gospel
By Dr. Rod Rosenbladt
Sat. 1:30pm
Questions from the audience
By Mr. Parton & Dr. Rosenbladt
Sat. 2:00pm
Divine Service
Sermon by Dr. Rod Rosenbladt

Rev. Dr. Rod Rosenbladt – Professor of Theology and Christian Apologetics at Concordia University in Irvine, Ca. and Co-Host of the nationally syndicated radio broadcast of “The White Horse Inn” which aims each week to equip Christians to”know what they believe and why they believe it.”

Attorney Craig Parton – A Christian layman using his training and God-given legal talent to help us see that the Bible is the true Word of God — even when tested by secular criteria. Mr. Parton received a Master’s degree in Apologetics under Dr. John Montgomery and his Juris Doctorate from Hastings Law School (San Francisco, Cal.). He is a former staff member of Campus Crusade for Christ, now a worshiping LC-MS layman.

A Texas Barbeque Lunch will be served at noon (free will offering appreciated)

To help us plan for enough food please RSVP by October 24th with the number that will be dining with us. Please click on the appropriate button to let us know or send an Email to zion@ziontomball.org or call the church office at (281)351-5757

Via the newsletter of LCMS World Mission, here are a few updates on what’s happening in the mission field in Georgia, the Czech Republic, Taiwan, Kenya, and Guinea.

1. Good news from Rev. Matt Heise in Georgia.

“In a recent poll taken in Russia, Joseph Stalin was voted the third-most popular figure in Russian history. But in a similar poll in the former Soviet republic of Georgia, he languished in the 52nd spot! Despite this irony, Stalin’s statue still stands in his Georgian hometown of Gori. Not only that, a home in which Stalin once lived was turned into a museum during the Soviet era. In late summer, I had the chance to finally get to the old dictator’s city. I wasn’t so much interested in visiting the Stalin-related tourist attractions, but I was interested in assisting our Georgian Lutheran evangelists in their distribution of LCMS World Relief and Human Care aid.

“Gori is one of the cities which has seen an influx of many of the refugees from the region of South Ossetia after the summer conflict with Russia one year ago. Only 20 kilometers away from the newly-established border, the residents of Gori live in the uncertainty that comes with living on the borderlands of war. In the refugee section of Gori, amid the strategically laid out streets with pre-fabricated housing constructed from Western aid, we chose to assist those settled in the neighborhood of a cousin of Lutheran deaconess Tea Charkviani. As we arrived and began distributing the aid, mostly household goods, the people shyly began to venture out of their houses.

“Naturally, people questioned why we would do this for them. Our evangelist, Zaza Kiknavelidze, told them that we were Lutherans and that we believed in serving our neighbor with gifts that God has given to us. Actions like these are important witnesses to our faith and certainly build good will in a land suffering from the effects of war in the past year. We are grateful to all of those who support LCMS World Relief and Human Care, LCMS World Mission, and Jesus is Lord Mission Society (JILM). You give us the chance to show Christ’s love to those hurting and suffering in the country of Georgia today.”

_____________________________________________

2. Good news from GEO missionary Ashley Effken in the Czech Republic.

“The 24 or so hours of travel in August between leaving my flat in Trinec, Czech Republic, and arriving at home in Friend, Neb., comprised one of the most interesting days of my life. I know from past experience that there are many great opportunities to talk to people about Christ during long flights. So, before my Tuesday flight, I was praying for some of these chances and that people would be open to talking with me about Jesus. It turned out that I had more chances than I could have imagined to speak with people about Christ.

“On my second flight, from Vienna, Austria, to Washington, D.C., the plane was half-full of Jehovah’s Witnesses who were returning home after their annual international convention in Vienna. I was looking for a chance to talk with a few of them during the beginning of the flight, and finally after a couple of hours, the perfect opportunity came when I took the chance to ask the woman seated behind me about her nametag (all of the people were still wearing their conference nametags). She and her husband spoke with me for about two hours, during which time I was able to explain to them clearly, with open Bible, that Jesus is our perfect atonement for sin, and that He died to reconcile them to God the Father.

“On the same flight, my seatmate and I had quite the conversation about religion. The most exciting part of talking to him was being able to show him that being a Christian isn’t about being a good person, but about confessing that we are not good, but utterly sinful. I also told him that instead of trusting in our good deeds, we trust only in Christ’s goodness to make us good.”
_____________________________________________

3. Good news from GEO missionary Mark Wolfram in Taiwan.

“Here at Concordia Middle School (CMS), the religion department organizes small groups for students in eighth and ninth grade. I decided to help with it this year and have a group of nine eighth graders. Some of these are my current students who I have English Bible class with, and others I do not teach in class. We meet every Tuesday for 45 minutes, during the students’ naptime.

“I am especially excited about this group because these students love to sing. I take in the guitar and they sing English songs, and I have been working on a couple of Chinese songs to sing with them. Last week we sang ‘All in All,’ ‘Be Glorified,’ and a Chinese song called ‘Let Praise Arise.’ I am most impressed with their confidence in singing loud, something that is not too common for eighth graders. In addition to singing songs, we read a couple of Bible verses and pray. I am really looking forward to getting to know these students over the course of this year. Please pray that God would bless the group and help the students to put their trust in Him above all things.

“Another blessing that came from my small group experience was at the small group teachers’ meeting. To kick off the small group year, all of the teachers met to discuss materials and the schedule for the semester. At this meeting I ran into Bill, one of my former students.

“Bill was one of my 10th-grade students during my first year in Taiwan. He was always interested in Bible class, and even came to our On-Campus Student Fellowship when he had time. When he completed 12th grade, he had not yet become a Christian. He is now a sophomore at Jhong Jheng University, which is located 15 minutes from CMS. At the small group meeting, I was excited to find out that he is now a Christian and had signed up to help with small groups at CMS this semester. He told me that he attends church near his college and that he has a physics professor who is also a Christian and is someone he can talk about his faith with. Praise God for Bill’s story! As a teacher here at CMS, it can be difficult to have many students who do not come to faith while attending high school. At the same time, God is still working on them and loves them. He works things out in His time, not my time.”
_____________________________________________

4. Good news from Rev. Carlos and Lidia Winterle in Kenya.

“God has strange ways to work. Recently, we received an e-mail from Pastor Peter Varvaris, of New Hope Missions Church in Mooresville, N.C. He wrote, ‘Recently, our team was in Washington, D.C. doing a service event with Samaritan’s Feet ministry through a local church there. While serving there, we met two people from Kenya. It was great to connect with them, since we are planning a short-term mission trip to Kenya in the next year.

“Pastor Peter continued, ‘One of the Kenyans asked if we would go to see her daughter and speak to her about Christ when we get there. When I told her that it will probably be months before we go, she seemed concerned. So, I asked her if she would like me to ask Christians in Kenya to contact her daughter to talk to her about Christ and/or invite her to church. She said yes, right away. She gave me her daughter’s name, Florence, and her telephone number. So, I was wondering if one of you [Pastor Winterle] would be willing to try to contact Florence and if she is open to it, to go tell her about this message from her mother (her mother’s desire that someone tell her about Jesus), and/or to invite her to church. You probably know that just inviting someone to church over the phone isn’t very effective, especially if you don’t know them. But, I leave that in your hands, with whatever you could do, and with the Holy Spirit.’

“I called Florence. She was a little resistant. After some days, she called me back and asked for the church address. And, she came to the service with her family! Praise God! We talked after the service. She lives far from our church. She is currently attending a Christian church. But, she promised to come again. She gave me her mother’s phone number and I sent a ‘report’ to Pastor Peter who contacted Florence’s mother again. The Holy Spirit can even work through the Internet to connect people across the globe!”
_____________________________________________

5. Good news from Andrea Herman in Guinea.

“I was shocked at how many opportunities God provided for me to have great spiritual conversations and occasions to share my faith during this past month, with friends and strangers alike. On days that I would greet in the market this month (which was usually four days per week), I never had less than three rather lengthy conversations about our sinfulness and why God is the only one who can save us. Since we were in the market, there was always an audience ranging up to a dozen or so people who were listening to the conversation.

“Village visits also provided great opportunities to share. In one of my village visits, I was going to greet an old friend who had moved away. I had never met her husband, because they had been separated. She took me to his work place, which was the transit center of their village, and also the ‘county seat,’ which provided a built-in ‘captive’ audience of about two dozen travelers. Like everyone else, he asked if I was fasting, which allowed me to tell the story of the creation of the world and humanity’s fall into sin-which is the reason they fast. We talked about how God is Holy, but we are not anymore, since Adam and Eve ate the forbidden fruit. We are all on the same page until we get to how to ‘fix’ the sin problem. They are taught that their works can save them if they do enough good.

“Of course, the exciting part is sharing with people that God always knew that Adam and Eve would disobey. He wasn’t surprised and He wasn’t unprepared. He promised that everyone who believes that the ‘Promised One,’ Jesus, was sent from God to pay for our sins and received the judgment that should have been ours, will be saved. My friends and neighbors here have a lot of fear. One of their biggest fears is death. They fear death because they have no certainty of their eternity. They know there is a heaven and they know there is a hell. They hope that they have done more good than bad, and that that will be enough to get them into heaven. They are bewildered by my assurance of spending eternity with God. Please pray with me that their bewilderment would give way to curiosity, which would result in questions about how they can have that same assurance.”

____________________________________________

LCMS WORLD MISSION
1333 South Kirkwood Road
St. Louis, Missouri, 63122-7295, US
Telephone: 1-800-433-3954
Fax: (314) 965-0959
E-mail: mission.info@lcms.org
Web site: www.lcmsworldmission.org
Blog: http://blog.lcmsworldmission.org

Two informational meetings have been scheduled for people interested in learning more about Lutheran Congregations in Mission for Christ. Here are the details (go to the announcement on facebook to confirm your attendance):

The Heartland District of Lutheran Congregations in Mission for Christ (LCMC) invites interested congregations and individuals to Lutheran Church of the Master’s East Campus to find out more about LCMC, its history, mission and vision.

This event will provide guests an opportunity to ask questions of this new international association of Lutheran congregations and find out more about its centrist presence in the American Lutheran scene.

The informal gathering is open to anyone who would like to attend. It starts at 1:30 p.m. on Saturday, October 24.

A second event hosted by the Heartland District will be held at Morningside Lutheran in Sioux City, IA at 1:30 p.m. on Saturday, October 31.

Hope you can make it or tell others about the event!

Date:
Saturday, October 24, 2009
Time: 1:30pm – 3:00pm
Location:
Lutheran Church of the Master, East Campus
2617 South 114th Street
Omaha, Nebraska 68144

View Larger Map

Via New Reformation Press:

Earlier in October of this year (2009) the Pastor of a faithful ELCA congregation asked Dr. Rod Rosenbladt to come and address the current situation in the ELCA, and to contrast the true Gospel with a number of false ones in circulation. This is the recording of that presentation. Dr. Rosenbladt discusses the various factors that need to be addressed by ELCA congregations considering leaving their synod. He then goes on a brilliant discourse highlighting the differences between the Gospel and the effects of the Gospel. This is followed by an exhortation to retain the distinctives of the Lutheran tradition. The session ends with a question and answer period.

Listen here to Rosenbladt’s address to Reformation Lutheran Church  

Audio clip: Adobe Flash Player (version 9 or above) is required to play this audio clip. Download the latest version here. You also need to have JavaScript enabled in your browser.

In a move to repatriate members of the Anglican tradition to Rome, Pope Benedict XVI has announced an intention to amend Vatican laws to make it easier for Anglicans to become Roman Catholic. As reported by the Washington Post,

There still are few details on the new Apostolic Constitution that amends church laws to attract Anglicans. The new laws will create church structures, called personal ordinariates, that will operate within local Catholic dioceses and be administered by former Anglican clergy who convert to Catholicism.

The ordinariates will allow Anglicans to enter into full communion with the pope while continuing to practice a large part of their traditional liturgy, according to Vatican officials. The new structures also will recognize the ordinations of Anglican priests, including those who are married.

You can read the full statement from the Vatican here, and the Joint Statement by the Archbishop of Westminster and the Archbishop of Canterbury here.

Here is a reply by video from the President of Concordia Theological Seminary President, Dean O. Wenthe, to the recent churchwide assembly of the ELCA, on “The Sanctity of Marriage”

Concordia Theological Seminary, with the Christian church throughout history, confesses the sanctity of marriage as a union between a man and a woman—Gods gift of marriage at creation is a beautiful and abiding blessing upon all of humanity.

Similarly, we believe the living and healing voice of Jesus through His prophets and apostles—Sacred Scripture—when He calls us to fidelity in marriage and warns about the harmful and destructive impact upon human beings when adultery, promiscuity, or homosexuality are practiced. In departing from two thousand years of Christian teaching and practice as well as challenging the majority of present day Christians, the Evangelical Lutheran Church in America (ELCA) has exhibited sectarian behavior that saddens a large spectrum of the Christian community.

We pray that the Lord will strengthen those who remain faithful to His healing Word and recall those who have so tragically abandoned that Word and its healing and absolving Truth.

Everyone is invited to come to a “Faithfulness Gathering” of concerned ELCA church members regarding the Churchwide Assembly decisions to allow non-celibate homosexual persons to serve as pastors. “What in the World do we do now?” is the question being asked, with area pastors and lay leaders speaking on the topic. The meeting is being sponsored by area WordAlone Chapter, ELCA pastors, and other church members. Come and learn more about what has changed and how we might respond together in faithful, Biblical ways on Sunday, November 8th 2009, from 2:00-5:00 at Grace Lutheran Church in Austin, MN (2001 6th Ave SE). For more information visit www.faithfulnessgathering.org or call (507) 402-0226.

Please come to this meeting, and invite others to come with you!

Pastor Dan Baker
Albert Lea, MN
(507) 402-0226

Download the poster and letter for more information and further distribution: Faithfulness Gathering.pdf

A new report from The Barna Group examines how four generations view the Bible.

As observers of American culture debate whether the nation has entered a post-Christian phase, one overlooked discussion is how attitudes about and usage of the Bible may be changing. A new research report from the Barna Group examines recent nationwide studies on how different generations of American adults view and use the Bible. For the purposes of this research, the Mosaic generation refers to adults who are currently ages 18 to 25; Busters are those ages 26 to 44; Boomers are 45 to 63; and Elders are 64-plus.

Read @ Barna.org

Here is a brief summary of what went on at the LCMC annual gathering in Fargo written by Pastor Larry Lindstrom, Chair of LCMC Board of Trustees

Sunday: Our opening worship service got people excited and inspired. Dale Wolf (host pastor) preached, and the music was a blend of contemporary and traditional tunes. The visitors (about half the crowd) were amazed to see how positive and uplifting the tone of the evening was.

Monday: Walt Wangerin spoke on God’s invitation to “receive” the gifts of grace. He is dealing with cancer, and he spoke openly about preparing to die. His comments brought the house down (actually, he got standing ovations at the end of each speech).

At lunch, the Board met with representatives of the immigrant churches in the US. We had Sudanese, Chinese, Ethiopian, and other pastors who told us about their determination to leave the ELCA after the August decision. They represent about 100 US churches, made up of immigrants. We had a good conversation, and they seemed very interested in possibly affiliating with LCMC.

The afternoon included the “State of the Association” presentation, which the vice chairman and I gave. Then we did our business, which consisted of only two resolutions (one giving permission to the Board to have conversations with other Lutheran groups). Again, the visitors were amazed to see how simple and transparent the business session was.

Tuesday: Our keynote speaker was Marilee Pierce Dunker, daughter of the man who founded World Vision and Samaritan’s Purse. She gave a passionate speech about the need for global outreach, and people were really touched by what she had to say.

At lunch that day, the Board met with a campus pastor who gave us an update on things. He reported that campus ministry programs are facing major cuts, and we talked about how LCMC congregations in college towns might work to either add campus ministries or support the existing ones (that are still Christian).

That afternoon, we received greetings from several individuals and groups. Jaynan Clark from Word Alone spoke to the crowd, as did Erma Wolf from CORE. They both pledged their support for us and said they would encourage congregations to come our way.

Wednesday: The speaker for the day was Walt Kallestad from Community Church of Joy in Arizona. He commended our association (of which he is now a member) and encouraged us to continue in the Word. Our closing worship service included a sermon from Paul Braafladt, the outgoing vice chairman of the Board.

A few things are clear after the gathering:

·  LCMC is about to grow by leaps and bounds. The ELCA visitors who were with us were mostly beat-up and wounded, and many of them found the experience of the gathering to be like “coming home.” So we can anticipate dozens of new member churches. In addition, it seems pretty clear that the immigrant churches (African, Hispanic, and Oriental) will look to affiliate with us very soon. So we may double (or even triple) in size during the next 12 months.

·  That will pose some challenges for the Board of Trustees. We need to anticipate what type of infrastructure a larger group will need, while keeping things at the top as flat and simple as possible. One of the visitors compared it to a small town taking in refugees. If a town of 250 takes in 1000 needy people, some adjustments have to be made. Otherwise, everybody suffers.

I hope this gives you a sense of what went on in Fargo.

(via LCMC)

by James I. Olsen

On the high bluffs of Mount Carmel Conference Center, overlooking Alexandria, Minnesota’s Lake Carlos, a stiff breeze on Sept. 27 seemed to signify an end to a decade of tiresome debate over the misdirection of the Evangelical Lutheran Church in America. A standing-room-only crowd of more than 600 central Minnesota Lutherans filled the chapel for a regional WordAlone event, “A Denomination at Risk: Responses to the Churchwide Assembly.” WordAlone president, Pastor Jaynan Clark, and two ELCA bishops, Larry Wohlrabe of the Northwestern Minnesota Synod, and Bill Rindy of the Eastern North Dakota Synod, were the main presenters.

Clark’s presentation focused on the freedom that Lutherans now have in North America, following the unprecedented failure of the ELCA churchwide assembly in August to be faithful to God’s Word, to look ahead to spreading the Gospel of Jesus Christ, unfettered by the social, secular gospel of the ELCA.

Pastor Norman Olsen, Starbuck, Minn., set the tone at the beginning of the meeting as he read slowly the words of Jesus from the ninth chapter of Mark, “If your hand causes you to sin, cut it off; it is better for you to enter life maimed than with two hands to go to hell, to the unquenchable fire. And if your foot causes you to sin, cut it off; it is better for you to enter life lame than with two feet to be thrown into hell. And if your eye causes you to sin, pluck it out; it is better for you to enter the kingdom of God with one eye than with two eyes to be thrown into hell…” (Mark 9:43-47)

These words seemed to be heard with a new meaning by these ELCA Lutherans, assembled that September day not to save their denomination, but to cut it away if it was causing them to sin.

During the next few hours it became clear through peoples questions and responses that few people gathered there considered full participation in the ELCA a part of their Lutheran future. The mood reflected the ancient words of Hosea the prophet, “They sow the wind, and they shall reap the whirlwind.” (Hosea 8:7) The ELCA had sown the wind in the minds of many, and now reaped a whirlwind of irreconcilable discontent.

Those crowded into the chapel listened politely to persuasive arguments presented by Bishops Wohlrabe and Rindy as they urged those attending to remain in the ELCA. While the bishops received polite applause their messages seemed to have come too late for most in the room.

As one woman expressed it, “They’ve had 10 years or more to fix the ELCA, but all they’ve done is walk the other way. What would be different now?”

Clark had flown to Minnesota after attending the Lutheran CORE Convocation in Fishers, Ind. on Sept. 25-26, where more than 1,200 Lutherans had gathered. While at the Fisher’s event Clark said, “This could be one of the biggest events in Lutheran history in contemporary time.”

She preached at two Starbuck, Minn. churches before traveling to Mount Carmel to present and be a part of the panel discussion with the two bishops.

“A long day,” she said. “Or was it two?”

But Pastor Clark’s energy was unabated as she took the Mount Carmel podium and said, “Now it’s time we talk turkey.”

She reminded those present that many of them had fought long and hard to turn the ELCA’s “Titanic” away from the icebergs of political correctness, social justice and watered-down false gospels.

“And what was the crew of the Titanic doing as the ship was sinking?” she asked. “Pumping up the band to play louder and keep the food and drinks flowing so no one would notice the gushing, rising water level.”

But Pastor Clark’s message rang with hope, not recrimination.

It was a new day, she said — an exciting time that promised new opportunity to preach the true Gospel and reconstruct a new worldwide Lutheranism that was faithful to Holy Scripture, the Lutheran Confessions and the traditions espoused by Martin Luther and founders of the faith.

It is a time to move forward, not backward, she said.

Clark explained that ELCA Lutherans were anything but abandoned because WordAlone and others had been preparing for this day for years. She said that WordAlone had witnessed from within the ELCA long and hard, but had also birthed many ministries and partnered with others so that if the time came that the ELCA leadership committed denominational suicide, good options were available to all.

Beginning, she said with the Lutheran Church — Missouri Synod with whose leaders WordAlone has been meeting for several years. While there remain differences in practice, she pointed out there is much more that orthodox Lutherans in the ELCA share with LCMS. She reminded the audience that many now paint all Lutherans with the broad brush of the ELCA, though its secularism is soundly rejected by almost every noted and growing Christian denomination.

LCMS has a stake in redirecting the public focus away from the disastrous decisions of the ELCA, she said, and toward the truth that other Lutheran denominations have faithfully maintained.

Lutheranism is not dying in the world, she said, but renewing itself to follow Christ alone, forsaking contemporary gods and new religions as it has always done.

In this regard she explained, “We have been preparing a long time for this exact day. Some years ago WordAlone birthed a new church body, Lutheran Congregations in Mission for Christ (LCMC). And we are ready. Presently the board of directors is working on a full proposal that formulates the new Central District with LCMC as one possible way of helping transition ELCA churches.” (The proposal can be found at www.wordalone.org).

[LCMC, headquartered in Canton, Mich., has no bishops or bureaucratic hierarchy, but is a freely associated membership of 226 congregations throughout America and eight other countries, according to its "Consider Your Options" brochure, made available to those attending the Mount Carmel gathering. LCMC can be contacted by calling toll free Monday through Friday: 866-720-5262, or by writing them at 7000 North Sheldon Rd., Canton, MI 48187. Their web address is: www.lcmc.net.]

“The new Central District would provide a confessional home for churches who exist to preach, teach and confess the Word of God and who understand the primary mission of the church is evangelism in Jesus’ name both at home and globally and want to engage in it vigorously,” Clark said.

The expectant mood of the crowd erupted often in laughter and applause as Clark described the future of Lutheranism as bright and exciting. She left no room for indecision, backsliding or the rehashing of past ELCA failures in leadership. A new day had dawned and it was time, she said, for Lutherans to hasten toward it, not with regret, but with renewed energy and vigor.

At the end of her remarks, the room resounded with a spontaneous standing ovation. A new joy came to the faces of those hundreds of people who are rediscovering what it means to be Lutheran Christians at such a time in history.

(via WordAlone)

Via stltoday.com:

The Lutheran Church-Missouri Synod will sell its 61-year-old classical music station, KFUO-99.1 FM, to Gateway Creative Broadcasting, the LCMS and Gateway announced today, for $18 million plus $8 million in interest over a 10-year term.

The sale will become final in March, pending the approval of the Federal Communications Commission and transfer of the license.

Des Peres-based Gateway, as Joy FM, broadcasts Christian contemporary music. It presently owns two “rimshot” stations, in Potosi and Bowling Green, that do not penetrate St. Louis County or city.

The LCMS will finance the sale, with a 10-year balloon note. According to sources close to the Synod’s board of directors, Gateway will pay $150,000 immediately, $1.35 million at closing, an additional $1,500,000 in interest and amortization in the fourth year, and the remainder in the tenth year.

Gateway also owes $600,000, due in March 2011, on the two rimshot stations.

The station was never advertised, and the sale was handled in secrecy. LCMS treasurer Tom Kuchta and board member Kermit Brashear, an Omaha lawyer and politician, were behind the sale. Brashear handled the negotiations.

The board reportedly decided it wanted to sell to a Christian organization. However, said the Rev. Dr. Paul Devantier, senior vice president at Concordia Seminary, Brashear refused to acknowledge a Lutheran group which wanted to buy the station and retain the format.

LCMS second vice president Paul W. Maier, a professor of history at Western Michigan University in Kalamazoo, charged that the board had ignored a petition signed by 41 church leaders, and abandoned its responsibilities. At its August meeting, the board turned over full authority to sell the station to Brashear. No discussions within the Synod were ever held.

“That’s difficult to understand,” said Devantier, “why that group or any group within the church was never able to submit a bid to purchase the station.”

Another group, the Circle of Friends headed by Noemi Neidorff and Donna Wilkinson, also sought to purchase the station. According to Neidorff and Wilkinson, Brashear also ignored their requests for a copy of the term sheet for the 100,000-watt station.

Instead, he sought to sell the Friends Gateway’s rimshot stations, an HD channel on KFUO’s signal, and “intellectual property” for $5 million. HD technology requires a special receiver; a radio industry expert, Steve Robinson of WFMT-FM in Chicago, has called it “dead on arrival.”

Devantier questioned the terms of the sale, and what advantage there might be to the LCMS.

“There’s simply not a lot of cash being transferred,” he said. “The church body is making it very easy for (Gateway) to purchase the station, offering to finance it. If that opportunity, if those same terms had been offered to individuals in the (LCMS) and the community, which has been so supportive, the station could have maintained its format, the tradition of the station, and its service to the church, the community and the world.”

Brashear, a former speaker of the Nebraska legislature, has reportedly waived his fees up to $100,000, an amount which informed observers believe has already been passed in the months of negotiations.

After learning of the sale, Neidorff and Wilkinson issued a statement that said “the entire process leaves many questions unanswered.” It also expressed “dismay that Kermit Brashear was not willing to negotiate with the (KFUO) Radio Arts Board or provide us upon our request the terms of any sale.”

Opponents of the sale, both within the LCMS and the Friends, said that they were considering appeals to the FCC and legal challenges to the sale.

Coming up later this weekend, Lutheran Congregations in Mission for Christ will be holding its 6th annual convention in Fargo, ND. Registrations are now closed, but you can view a live stream of the convention online.

Once again, Atonement Lutheran Church in has graciously agreed to be our host for our Annual Gathering. This year’s theme is: The Invitation: “Come, all you who are thirsty, come to the waters; and you who have no money, come, buy and eat! Come, buy wine and milk without money and without cost.” – Isaiah 55:1 NIV

Keynote speakers are

WALTER WANGERIN, JR.

Award-winning author Walter Wangerin Jr. joined Valparaiso University’s faculty in 1991 as the Emil and Elfriede Jochum University professor. As a faculty member at Valparaiso University, Wangerin holds professorships in both the Department of Theology and the Department of English. Beginning in the fall of 2009, Wangerin will move from the title of Jochum University professor to University Research professor at Valparaiso University, thus enhancing his time and talents for continued and future writing projects.

Starting with the renowned Book of the Dun Cow, Wangerin’s writing career has encompassed most every genre: fiction, essay, short essay, children’s story, meditation, biblical exposition. His writing voice is immediately recognizable, and his fans number in the hundreds of thousands. The author of over forty books, Wangerin has won the National Book Award, New York Times Best Children’s Book of the Year Award, and several Gold Medallions, including best-fiction awards for the Book of God and Paul: A Novel.

Wangerin’s most recent work, released May 2008, is a truly touching and personal story. Wangerin, together with his adopted son Matthew, tell the story of their own lifelong relationship in Father and Son: finding freedom. Father and Son: finding freedom weaves together each writer’s personal story and shows how earthly fathers and sons are shaped by a Creator’s relationship with his creation, and how within the human experience of parenting we discover insights into the spiritual nature of home, family, and eternity itself.

Wangerin also released in February 2008 the illustrated children’s story, I Am My Grandpa’s Enkelin. This original tale is told by a granddaughter (Enkelin, in German), looking back at all that her German-American grandpa taught her. The Grandpa shows his precious Enkelin how to live well – and at the end of his life, he also shows her that death is not an end, but a new beginning.

Wangerin was speaker for the Lutheran Vespers radio program from 1994 through January 2005, and prior to joining Valparaiso’s faculty he served as an inner-city pastor in Evansville, Indiana for 16 years.

MARILEE PIERCE DUNKER

The daughter of World Vision founder Bob Pierce, Marilee is a dedicated advocate for women and children around the world. She describes her motivation as “the simple heart of a mom combined with a passion to see suffering eased.”

With experience as an author, speaker, and radio personality, Marilee rediscovered World Vision in 2001—and uncovered a passion for the ministry her father had begun five decades earlier. “I realized this is what God was preparing me for,” she says.

Today, Marilee travels the globe to speak on behalf of children affected by poverty, “putting a name and a face to the overwhelming issues of our time so that we can empower ordinary individuals to make a difference.” She is a passionate voice to the Church—helping to inspire and equip churches, womens and youth groups to fulfill their God-given mandate to care for the poor.

With her gift for storytelling, Marilee is able to bring to life the remarkable stories of people she’s met around the world. “World Vision is not about programs—it’s about people,” she says, adding that she finds deep satisfaction in connecting people in need with those who have the ability to touch their lives and make a difference.

Her speaking style has been described as passionate, engaging, transparent, and vulnerable. As World Vision president Rich Stearns notes with both truth and humor, “Whenever Marilee speaks, you want to bring some tissue—it gets a little weepy.”

In addition to her role as a public speaker and advocate for the poor, Marilee serves as senior advisor to Women of Vision, a volunteer ministry of World Vision. As such Marilee often speaks to women’s groups and conferences on the impact poverty, AIDS and world violence is having on women and children. “The mission of Women of Vision is to connect, educate and empower women to make a difference in the lives of impoverished women and children both here and around the world,” she explains.

Not least of Marilee’s contributions are her efforts to nurture World Vision staff around the world and help ensure that World Vision remains faithful to its original calling. “It is imperative that we stay connected to our spiritual roots,” she says, “so that we will continue to be a light in the darkness, pointing people to the hope of the Gospel of Jesus Christ.”

Marilee has been married for more than 30 years, has two daughters and is the proud grandmother of three. She has written four books, including the acclaimed biography Man of Vision: The Candid, Compelling Story of Bob and Lorraine Pierce.

In everything she does, Marilee’s calling is crystal clear: “I want to bring attention to the fact that each of us by God’s grace can do something to ease suffering in our world.”

DR WALT KALLESTAD

Assigned to a tiny Lutheran congregation in Glendale, Arizona in 1978, Walt Kallestad quickly learned humility and value of strong communications: Within the first few months, the congregation had dropped by 50 percent, and the young idealist was faced with the challenge of rebuilding constituency or finding a new profession.

The challenge has obviously been met. Today, under Walt Kallestad’s direction, the Community Church of Joy supports nearly 8,000 participants. In the Spring of 1998, this affiliate of the Evangelical Lutheran Church of America (ELCA), dedicated the first phase of a 187-acre campus which encompasses a Christian Preschool, Elementary and High School with sports fields, an International Leadership Discipleship Center, a Memorial Gardens, a Conference Center and a Christian Counseling Center.

As chairman of the Joy Company, Dr. Kallestad oversees this expansive project while he continues pastoral leadership of the Joy congregation. Under his direction, the Church has developed a Biblically based Evangelical Discipleship Community, which draws from all areas of metropolitan Phoenix. He has written several books, including The Everyday, Anytime Guide to Leadership; The Everyday, Anytime Guide to Prayer; Total Quality Ministry; Wake Up Your Dreams; Entertainment Evangelism; Christian Faith: The Basics; Be Your Own Creative Coach; Turn Your Church Inside Out, Entrepreneurial Faith, Passionate Life and Passionate Church, World Changers and his latest ReignDown, A Call to Personal Repentance.

Dr. Kallestad, is a graduate of Concordia College in Moorhead, Minnesota, and Luther-Northwestern Seminary in St. Paul, Minnesota, and received his doctorate at Fuller Theological Seminary in Pasadena, California. He spends his leisure time with Mary, his wife and best friend, their grown children and grandchildren, pursuing interests in writing, music and golf.

Look to the LCMC website for information on viewing the conference live online.

A letter from LCMS president Gerald Kieschnick:

October 1, 2009

The Evangelical Lutheran Church in America Conference of Bishops

Presiding Bishop Mark Hanson

Greetings in the Name of Jesus Christ, Savior of the world and Lord of the universe, through whom alone we receive forgiveness of sin, life, and salvation!

At the regular meeting of the Committee on Lutheran Cooperation in Baltimore September 28-29, decisions made by the recent ELCA Churchwide Assembly were discussed at length. Toward the end of our meeting, Bishop Hanson indicated his desire to receive a summary of my comments regarding the LCMS response to these developments. That is the purpose of this letter.

In all likelihood many of you were in the convention hall in Minneapolis August 22 when I brought greetings from the congregations and people of The Lutheran Church–Missouri Synod to the ELCA Churchwide Assembly. Perhaps you recall these words that I spoke to your Assembly:

“I speak these next words in deep humility, with a heavy heart and no desire whatsoever to offend. The decisions by this assembly to grant non-celibate homosexual ministers the privilege of serving as rostered leaders in the ELCA and the affirmation of same-gender unions as pleasing to God will undoubtedly cause additional stress and disharmony within the ELCA. It will also negatively affect the relationships between our two church bodies. The current division between our churches threatens to become a chasm. This grieves my heart and the hearts of all in the ELCA, the LCMS, and other Christian church bodies throughout the world who do not see these decisions as compatible with the Word of God, or in agreement with the consensus of 2,000 years of Christian theological affirmation regarding what Scripture teaches about human sexuality. Simply stated, this matter is fundamentally related to significant differences in how we [our two church bodies] understand the authority of Holy Scripture and the interpretation of God’s revealed and infallible Word.”

In the days following the ELCA Churchwide Assembly, a number of LCMS District Presidents contacted me with questions about how the Assembly decisions might affect their own administration, particularly with respect to inter-Lutheran agencies within their Districts. In response, I sent a memo to the LCMS Council of Presidents reviewing some of the past LCMS convention actions regarding joint ELCA and LCMS ministry endeavors and offering to them my counsel. I provided to Bishop Hanson and Rev. Don McCoid a courtesy copy of that September 10 memo.

In particular, the 2001 LCMS convention resolved, among other things, to ask the LCMS Praesidium (President and Vice Presidents) to evaluate our cooperative working arrangements with the ELCA and to make any recommendations regarding these arrangements to the 2004 convention. The 2004 and 2007 LCMS conventions took similar actions. The report of the Praesidium to both the 2004 and 2007 LCMS conventions recommended no change in working relationships between the LCMS and the ELCA. The Praesidium will again submit a report to the 2010 LCMS convention regarding this matter.

This brief background may be helpful for your understanding of what I wrote to the Council of Presidents on September 10, 2009, stating in part:

“Obviously, no LCMS convention action in response to the actions of this year’s ELCA Churchwide Assembly has yet been taken. In accord with the 2004 convention resolution referenced above, the Praesidium will continue in its monitoring role, confident of the Synod members’ further pledge in that resolution to ‘commit ourselves as members of the Synod to walk together in supporting the leadership of the President in consultation with the Praesidium of Synod regarding this relationship between conventions.’

“Therefore, following consultation with and concurrence from all five Vice Presidents of the Synod, I’m sharing with you this memo. Pending further action by the Synod in convention, as you approach and engage in joint work with members of the ELCA (such as a social ministry organization, school, campus ministry, chaplaincy, etc.), when matters related to the action of the ELCA Churchwide Assembly arise, please consider and heed the following counsel:

1. Evangelically, yet unequivocally, bear witness to the truth of Holy Scripture regarding homosexual behavior.

2. Indicate, as I did in my remarks to the ELCA Churchwide Assembly, that the action of the ELCA Churchwide Assembly threatens to deepen the division between our church bodies.

3. Communicate that any action taken by the group or organization in which you are participating that is contrary to the position of the LCMS will be taken seriously and will be cause for evaluation of continued LCMS participation in that group or organization.

4. Maintain ministry practices that are in accord with Holy Scripture and the Lutheran Confessions and are consistent with the position of The Lutheran Church–Missouri Synod.

5. Seek ecclesiastical supervision from the president of the Synod for questions that may arise in case-by-case situations.

“These matters are very serious and need to be handled carefully and evangelically, always endeavoring to speak the truth in love. In the process of so doing, we remain committed to ‘reach out in love and support’ to the ‘many of our brothers and sisters of the ELCA [who] remain faithful to the Gospel of our Lord Jesus Christ.’”

We in the LCMS have a genuine concern for the people whose lives are impacted, both temporally and eternally, by the cooperative ministry of the many inter-Lutheran agencies that currently exist. I’m certain you share that concern. For many years we have worked cooperatively with the ELCA and its predecessor church bodies through Lutheran World Relief, Lutheran Immigration and Refugee Service, Lutheran Services in America, and numerous other agencies. It is our desire to be able to continue to provide Christ-centered ministry through such agencies, always doing so in faithfulness to the doctrinal positions of our church.

Bishop Hanson and Conference of Bishops, I share this letter with you to confirm what I have already stated, namely, that this is a very serious matter, one that we cannot ignore. To the greatest extent possible, it would be a blessing to our ongoing cooperative relationships if the actions taken at the ELCA Assembly were not implemented, nor given influence, in the context of inter-Lutheran ministries involving the LCMS and the ELCA, so that these relationships would be neither damaged nor destroyed. Out of deep concern for the people who receive ministry from such organizations and for the continuation of those ministries, I share with you this letter and pray that it will be received in the spirit of fraternal, collegial dialogue with which it is sent.

May the peace of God that passes all understanding keep your hearts and minds through faith in Christ Jesus our Lord!

Dr. Gerald B. Kieschnick, President
The Lutheran Church–Missouri Synod

Via WordAlone:

A discussion draft of a preliminary proposal for a Central District in Lutheran Congregations in Mission for Christ is now available at:
http://www.wordalone.org/pdf/LCMC_draft_proposal_4.1.pdf

The WordAlone Network Board will be discussing the proposal at its quarterly meeting in Des Moines, Iowa, Oct. 16-17. Comments and feedback on the draft proposal are invited.

Another congregation of the ELCA has voted to end its association with the organization, and stay “true to the word of God.” As reported by a local news channel in Roanoke, Virginia:

At St. John Lutheran Church, Pastor Mark Graham is relieved because his congregation followed him on Sunday, where 70% of members voted to leave the Evangelical Lutheran Church in America (ELCA), which is their current national association.

“Some of the things that the ELCA has adopted do not follow in with my beliefs regarding God and life and family,” said Judy Limroth who voted for the change.

Read the rest of the article here

It was reported back in June that Community Church of Joy in Glendale, AZ was leaving the Evangelical Lutheran Church in America to join the association of Lutheran Congregations in Mission for Christ. Today (09/27/09) the exodus was finalized by a unanimous vote. Here is the report from ELCA News Service:

CHICAGO (ELCA) — Community Church of Joy, Glendale, Ariz., ended its affiliation Sept. 27 with the Evangelical Lutheran Church in America (ELCA), the largest Lutheran denomination in the United States.
The congregation was the 10th largest in the ELCA with 6,800 baptized members.  According to the 2009 ELCA Yearbook, Community Church of Joy’s current operating expenses are more than $2.7 million. It gave more than $207,915 to the ELCA and other organizations in benevolence. By a unanimous vote of 129-0, Community Church of Joy terminated the relationship at a congregational meeting following worship.
“I was praying that (the vote) would be a clear direction from the congregation,” said the Rev. Walter P. Kallestad, senior pastor of the congregation. Seeking to be consistent with the congregation’s decision, Kallestad announced to the congregation his intention to resign from the ELCA’s clergy roster.
Two votes were taken as part of a process to end the affiliation. An initial vote took place June 28, when 185 members voted 174-11 in favor of ending the relationship. Also in June, voting members chose to join Lutheran Congregations in Mission for Christ — an association of 197 congregations in the United States “rooted in the Lutheran Confessions.”
Community Church of Joy’s vision, values and mission are no longer aligned with the ELCA, according to Kallestad. “There is such a different direction that the ELCA has chosen, a path they’re traveling on, and we really believe that it just was not consistent to where God has called us. And so we’re parting,” he told the ELCA News Service.
On its Web site, Community Church of Joy cited three documents to help make clear the reasons for the congregation’s actions. One document is about Israel and another is about Holy Scripture. A third document references the actions of the 2009 ELCA Churchwide Assembly on the topic of human sexuality.
The assembly approved a series of proposals to change ministry policies, including a change to allow Lutherans in lifelong, publicly accountable, monogamous same-gender relationships to serve as ELCA associates in ministry, clergy, deaconesses and diaconal ministers. The assembly also approved “Human Sexuality: Gift and Trust” — the denomination’s 10th social statement, which addresses a spectrum of topics relevant to human sexuality from a Lutheran perspective.
The Rev. Stephen S. Talmage, bishop of the ELCA Grand Canyon Synod, Phoenix, spoke to members of Community Church of Joy in early September. He said about 40 people were present, and about 20 of them were members of Community Church of Joy. Kallestad was not present.
“In the meeting I affirmed the ministry of Community Church of Joy,” Talmage told the ELCA News Service. “I lifted up that Pastor Kallestad and the congregation have had a historical reputation of trying novel and creative things. They also, without a doubt, clearly have a heart for reaching the unchurched. They’ve pushed the envelope for the ELCA, having us look at how we do worship, how we evangelize and how we reach out.”
Talmage said he also listed the ways in which Lutherans engage in mission and ministry across the country and overseas. “That will be lost, and that’s sad,” he said. “My hope is that, although they’re leaving, we can still discover ways we can cooperate in ministry and celebrate our common commitment to growing disciples.”
Talmage was not present for the Sept. 27 vote at Community Church of Joy.  The Rev. John Q. Cockram, Shepherd of the Desert, Sun City, Ariz., represented the synod.
- – -
Information about Community Church of Joy is at http://www.joyonline.org on the Web.

WA to look for new ways to work
with Lutheran CORE and LCMC

by Steven King, WordAlone education director

The WordAlone Network Board, in a conference call on Thurs., Sept. 17, expressed the Network’s commitment to work with its reform partners in Lutheran CORE and to work with Lutheran Congregations in Mission for Christ (LCMC) following the convocation in Fishers, Indiana.

The WordAlone board approved two motions in its call. In the first, the board expressed its desire to continue to work as an integral and supportive part of Lutheran CORE, as it makes the transition from a “Coalition for Reform” to a “Coalition for Renewal” — by building on the positive relationship and mutual cooperation the two groups have shared over the past several years. The motion read as follows:

“Recognizing Lutheran CORE’s proposed implementing resolution four (see Paull Spring’s Sept. 4th letter – www.lutherancore.org/papers/spring_pre_convoc_ltr.shtml) to the Convocation in Fishers, Ind., resolved that the WordAlone Network establish a task force jointly with Lutheran CORE to discuss the future of both organizations and how they can work together; and ask for a report from the task force to the Lutheran CORE Steering Committee and WordAlone Network Board of Directors by March 31, 2010.”

In the second motion, the Board offered its input and support to Lutheran CORE in the form of a “working proposal” for how WordAlone could assist in strengthening the connections among Lutheran CORE and LCMC, and the congregations and members associated with each. A brief abstract summary of the proposal read as follows:

“The Board of the WordAlone Network offers for discussion a proposal to use its existing resources, staffing and partnerships to help create a new district within the Lutheran Congregations in Mission for Christ, called the “LCMC Central District.” This district would be designed to serve as a “landing area” for congregations leaving the ELCA, allowing those who are newly joining LCMC to remain connected with the partners in the larger movement toward the reform of Lutheranism in North America. This Central District would work respectfully in cooperation with other districts and congregations of LCMC, while at the same time maintaining relationships with individuals and chapters of the WordAlone Network, as well as with Lutheran CORE and other reform groups within the ELCA.”

Approved for review as a “discussion draft” to solicit feedback from members of WordAlone, Lutheran CORE and LCMC, a six-page WordAlone proposal will be made available online following the Fishers Convocation. Watch for more information to come!

(via WordAlone)

INDIANAPOLIS — More than 1,200 Lutherans from throughout the United States and Canada took actions Saturday, Sept. 26, that they hope will lead to a reconfiguration of Lutheranism in North America. The Lutherans were in Indianapolis for a Convocation formally organizing the Lutheran Coalition for Renewal (Lutheran CORE).

The event became even more significant when the Churchwide Assembly of the Evangelical Lutheran Church in America voted in August to change its teaching to affirm same-sex relationships and to allow pastors to be in those relationships in spite of the Bible’s teaching on marriage and homosexual behavior.

“I believe it is abundantly clear that God is reforming the churches of the Reformation,” said Ryan Schwarz of Washington, D.C., a member of the Lutheran CORE Steering Committee. “The question for us is how we will respond to the clear invitation to re-vision Lutheranism.

“I believe it is abundantly clear that God is reforming the churches of the Reformation,” said Ryan Schwarz of Washington, D.C., a member of the Lutheran CORE Steering Committee. “The question for us is how we will respond to the clear invitation to re-vision Lutheranism.

The Convocation took action to adopt a constitution and to change Lutheran CORE from a Coalition for Reform to a Coalition for Renewal. This action is more than a name change. It is a change in focus from renewing the Evangelical Lutheran Church in America to a renewing organization and an alternate church fellowship for Lutherans.

“Lutheran CORE will be a free-standing synod for all faithful Lutherans,” explained the Rev. Paull Spring of State College, Pa., chair of Lutheran CORE. “We are going to do things that synods typically do: strengthening personal faith and congregational life, providing resources for congregational ministry, developing new congregations, supporting global missionaries, providing some forms for theological eduction for pastors, developing mechanisms for theological reflection and conversation related to Scripture and the Confessions.”

“God is calling us to do something. The ELCA has fallen into heresy. It is a time for confession and a time to resist. It is, please God, also a time for new life and transformation and for mission,” said Spring, the retired bishop of the Northwestern Pennsylvania Synod.

The Convocation also authorized the Lutheran CORE Steering Committee “to initiate conversations among the congregations and reform movements in Lutheran CORE and with Lutheran Congregations in Mission for Christ and other compatible churchly organizations, leading toward a possible reconfiguration of North American Lutheranism.” A report and recommendations will be brought to Lutheran CORE’s Convocation in September 2010.

“This could be one of the biggest events in Lutheran history in contemporary time,” said the Rev. Jaynan Clark of Spokane, Wash., president of the WordAlone Network, one of the renewal networks that comprise Lutheran CORE.

The Rev. Kenneth Sauer of Columbus, Ohio, opened the Convocation Friday by discussing the current situation facing members of the ELCA. “We now have two churches within one organizational structure. One church emphasized Bible and Theology, the other culture and experience. There are deep divisions over the fundamental meaning of the Gospel, the authority of Scripture ,and the purpose and work of the Holy Spirit. The division reaches into congregations, synods, and seminaries and agencies. Only the churchwide organization seems to be of one mind.”

“Elijah needed to know that there were 7,000 in Israel that did not bow the knee to Baal, and we need to know that there are millions of faithful Lutheran Christians in this land who with us want desperately to know how to be faithful in the midst of a church we love which is falling apart,” said Sauer, the retired bishop of the Southern Ohio Synod and former chair of the ELCA Conference of Bishops.

The convocation heard from leaders of the African immigrant and Hispanic churches in the ELCA. Both communities have been deeply hurt by the ELCA’s actions.

“As far as we are concerned our choice is very clear: We have to either give up our evangelical and prophetic ministry in our society and silently die as a denomination or rise to the task of realigning ourselves with churches, leaders and communities of similar conviction and work shoulder-to-shoulder with them,” Baro said.

“My friends, in the middle of these uncertainties, we are glad to see that God is using these times of darkness to manifest the light. God is using this time as a time when we, as men and women of God, are called to define ourselves by taking a stand on the basis of our beliefs, on the basis of our convictions , on the basis of our conscience bound to the Word of God,” said the Rev. Eddie Perez of Miami, Fla.

“My advice to the ELCA members is this: the time for hesitation is now over. God is demanding a response from us. Through the prophet Elijah, God keeps saying to the members of the ELCA congregations: “How long will you hesitate between two opinions? If the Lord is God, follow Him; but if Baal, follow him,’” Perez said.

“We are not dividing the church. The church is already divided. We’re just mopping up what the church did,” said the Rev. Paul Ulring of Columbus, Ohio, a member of the Lutheran CORE Steering Committee. “There is a future for us, a future that we only glimpse right now. Things will happen that will make it possible for us to do this, things that aren’t clear right now, but Jesus is in clear view,” said Ulring.

Ulring outlined steps that individuals and congregations can take as they move into the future. “We’ve spent all our ELCA years and before, struggling and working against what has now happened. It’s over; it’s done. We don’t have to spend ourselves there anymore,” Ulring said. “Let’s take that energy, that passion and transfer it to a future that we don’t have clearly, but a future that surely is better than what we’ve been messing with. And let’s be gracious and kind, known for our positive spirit and hope. Let’s be known for what we believe, not what we’re against anymore. Let’s be faithful to the Gospel, the Word of God, and the Lord Jesus.”

“Let us stand together, as we see the future of Lutheranism change for the good. It’s worth it. Jesus calls us to do it. he is not defeated or set aside by any decision or action. We have the opportunity to make an eternal difference,” Ulring said. “God has given us this new freedom and opportunity. Let us rise in hope and forgiveness, to put aside the past and find the future we have been called to for Jesus’ sake and for the sake of those he loves and wants.”

“Those who stand against us are not our enemies. They are our brothers and sisters in Christ. We owe it to them and to those faithful ones who remain within the ELCA to be true to our convictions but gracious in our dealings with them,” Spring said.

The convocation was moved frrom Christ the Savior Lutheran Church to Holy Spirit Parish at Geist in the Indianapolis suburb of Fishers because of the large attendance.. . Even with the larger space, organizers were forced to close registration Sept. 14 due to space limitations.

A DVD of the Convocation presentations is available from Lutheran CORE. The text of many of the speeches will be available online at www.lutherancore.org.

Julia Duin writes on the Washington Times Belief Blog about the recent Lutheran CORE meeting, and an admonition (via youtube video) from Bishop Martyn Minns of the Convocation of Anglicans in North America: 

I was just about to go to bed at 1 a.m. today when I saw that the Convocation of Anglicans in North America (CANA) – one of several groups representing the 100,000 or so Episcopalians who have left their denomination for more conservative climes – has posted a video for the benefit of a this weekend’s Lutheran CORE meeting near Indianapolis. I last wrote about that here.

Lutheran CORE has drawn 1,200+ folks to a meeting to discuss what future – if any – conservatives have in the Evangelical Lutheran Church in America now that that the denomination has OK’d gay clergy as of last month. The CORE folks have given every indication they’re heading out the door to form a new group or join with other dissident Lutheran groups.

And CANA is encouraging them to move out, according to a short video posted on YouTube. CANA’s lead bishop, Martyn Minns, until recently the rector of Truro Church in Fairfax, Va., shows up in somewhat informal garb with a number of icons and religious paintings behind him. Am not sure the reason for the rodeo music accompaniment but sure enough, the bishop tells Lutherans that “We know the pain; we’ve been there” in reference to how his parish and 14 other churches left the Episcopal Diocese of Virginia from 2005-2007 – and the ensuing lawsuit that occurred when they tried to take their property with them. (They won the suit on the local level but it is on appeal).

“We know the joy and freedom that came when we move away from a church that has frankly lost its way,” the bishop said. “You’re not alone…”

An announcement from the Concordia Historical Institute blog:

The 200th anniversaries of the births of three individuals who played a very significant role in the beginnings of The Lutheran Church—Missouri Synod fall between 2008 and 2011. Wilhelm Loehe’s bicentennial was observed last year. Those of F. C. D. Wyneken (2010) and C. F. W. Walther (2011) are coming. All three were leading figures in the founding and shaping of the synod in the 19th century.

The program of Concordia Historical Institute’s 30th Biennial Conference on Archives and History includes lectures on the significance of these men for Lutheran history on Friday morning, October 2:

“Wilhelm Loehe and American Lutheranism” by Dr. John Hellwege (8:30–9:30)
“C. F. W. Walther’s Relevance for Today” by Prof. Thomas Egger (10:30–11:30)
“F. C. W. Wyneken’s Importance for the LCMS” by Dr. Gerhard Bode Jr. (11:30–12:30)
These lectures are free and open to the general public. They will be held in the Presidents Lounge (Pritzlaff Hall) on the Concordia Seminary campus.

For additional information, contact us at chi@lutheranhistory.org or call 314-505-7900.

Paull Spring, chair of the Lutheran CORE Steering Committee, reported in a Sept. 4th letter that the response to the Convocation in Fishers, Ind., was so overwhelming that the gathering would likely have to be moved to a larger church in the Indianapolis area. The convocation has since been moved to Holy Spirit Parish at Geist, Fisher, Ind., because more than 1,200 people are expected to attend.

Spring wrote that Lutheran CORE intends to be:

   * A confessional and confessing movement, rooted in Scripture, creeds, and confessions, open to all Lutherans in North America
   * A churchly community, grounded in Word and sacrament and congregational mission
   * A free-standing synod, carrying out synodical ministries, apart from the Evangelical Lutheran Church in America
   * An umbrella group for other Lutheran reform movements
   * A coalition of synods, congregations, individuals, and reform movements both within and outside the ELCA

In addition to consideration of a constitution, Spring wrote that four implementing resolutions will be proposed to the gathering. The fourth resolution is:

“That the Steering Committee be authorized to initiate conversations among the congregations and reform movements in Lutheran CORE and with Lutheran Congregations in Mission for Christ and other compatible churchly organizations, leading toward a possible re-configuration of North American Lutheranism, whether through existing or newly created structures; and that the Steering Committee present a report and recommendations to the 2010 convocation of Lutheran CORE.”

The full letter is available at: http://www.lutherancore.org/papers/spring_pre_convoc_ltr.shtml

(via WordAlone)

The ELLC has updated their website to help connect people with liturgical services:

Are you traveling this fall or want to visit other liturgical congregations in an area? The ELLC (Evangelical-Lutheran Liturgical Congregations) website has had a face-lift over the past few weeks, and now includes maps to help you locate congregations near a certain area.

Whether traveling on vacation or business or moving to a new home, this directory will help you find Evangelical-Lutheran congregations which have not adopted worship customs from the surrounding culture, such as “contemporary worship,” “praise bands,” or “entertainment worship.”

This listing was originally the idea of The Rev. Gary V. Gehlbach, who was traveling to Florida with his family in 2000. His “fussy family” wondered, “What church will we attend?” As they were thinking about this, they realized that many other people had the same concern. From there, the idea developed to gather this information into one place. In order for easy access, the web site was set up.

Many of you have viewed the site in the past, but you will hopefully be pleased with the improvements in the searching and listing capability. The reliability of the data has also improved, as all the listed churches have been verified over the past few months.

We would appreciate your checking your own church or any churches you know the location of. The locations were found using Google Maps, and we all know that frequently when you look for a location, the point it picks on the map may be off by a block or two (or even farther; one Pastor reported that his church was actually about 3 miles from the identified location!). We have made it very easy for you to update the information — simply follow directions on the website; you can pan and zoom the map to the precise location, viewing the satellite image or the map image, and simply click on the map to locate the listed church.

Many pastors have voiced their appreciation for this site over the years, as have many travelers. In an age where one can’t trust most acronyms on church signs to mean that what will be found inside is in accord with Scripture and the Lutheran Confessions, we are glad to make available this aid for connecting those who wish faithfully to hear and practice with those who wish faithfully to preach and practice.

Be sure to visit lutheranLiturgy.org and check out your church or other churches in your area soon!

by James Arne Nestingen

In its August assembly in Minneapolis, going by the definition set down in Augustana VII, the Evangelical Lutheran Church in America effectively declared that it is no longer a church. Among those unchurched by this decision, a poignant question remains: What in the world do we do now? Consideration of this question requires among other things, some careful examination of definitions. Going back to the sources, some alternatives should emerge.

The seventh article of the Augsburg Confession, which has united Lutherans since the l6th century, defines the church as the people of God gathered together to hear the word and receive the sacraments. The term Word of God carries over from John 1 and other biblical references where the Word incarnates God’s power—originally in Christ, now in the biblical word preached and administered in baptism and the Lord’s Supper. As such, God’s Word moves to do what it says, accomplishing God’s purposes. It does not float around ethereally in elusive meanings waiting to be unlocked by theologians. Neither does it depend on harried pastors or gatherings of the pious seeking to apply it. Rather, God’s word takes over earthen vessels—human declarations, conversations and correspondence—using such means to seek out sinners. Gathering the lost and the damned in its hearing, it effects forgiveness, reckons righteous, kills and makes alive. Finally, it frees. In this way, God’s Word literally creates the church.

The ELCA has redefined the Word of God. Instead of understanding it in terms of what God does with words, the theologians of the church—with the bishops in tow—have uncritically shifted out of the original Lutheran argument into a scheme in which God’s word depends on its meaning. To no one’s surprise, in this setup the power transfers from the word itself to the interpreters of the word—those who decide what it really means. The biblical text is ambiguous by definition, they say, and consequently only the informed—generally, those who are superior, either intellectually or politically—can finally determine what it says. Old Erasmus, his most sophisticated opponent, tried this on Luther and got the drubbing of his life. But in the ELCA, having long lost its theological moorings, the leadership has gotten away with it. That is how theologians and church leaders could dismiss as unclear biblical passages that produced a two thousand year old, all but universal consensus concerning homosexual practice. This consensus continues to hold with force among Roman Catholics, the Orthodox and most Protestant Churches, and because it is biblical, isn’t subject to change. But it no longer holds in the ELCA. In a naked power play by the privileged—the few allowed some actual voice in the proceedings—this mighty consensus fell to a bogus, prefabricated ambiguity crafted to disallow it.

With the action taken in the Minneapolis assembly, the ELCA has made such power mongering official procedure and policy. The Word of God does not create, shape or control it; no, the ELCA controls the interpretation of the Word. Confronted by the Word, it puts the matter to the vote, using all available means to manipulate the outcome. The ploy begins with the best of suburban manners, recognizing various perspectives informing interpretation. But then the knife swings—since all perspectives are equal, no interpretation can claim the authority of the text. On this basis, the Sixth Commandment loses all bearing—the elites of the ELCA’s membership can dismiss what they no longer respect, God’s determination of sexual limits.

In making this move, asserting authority over Scripture by subjecting it to a vote, the ELCA has forfeited obedience for a scheme of management. Traditionally, the church has been spoken of as a steward of the Word. Here’s the difference: stewards tend what belongs to another; managers take control, displacing the original speaker for the ends they have in mind. Like the medieval papacy that Luther and the reformers set off against, the ELCA in its assembly declared itself master of the Word rather than servant. Instead of proclaiming God’s Word, it formally proclaims itself as arbiter of the word. An organization which no longer hears its Lord’s voice cannot be considered a church, according to the Augsburg Confession’s definition. It may still claim religious credentials, but it has decisively broken its continuity in the faith. It gathers together not to proclaim God’s Word but to vote on it.

Given this reversal in the ELCA’s use of Scripture, it has to be acknowledged that there are many ecumenical churches which work with theories of meaning. The basic assumptions in this way of thinking were set down by St. Augustine, one of the very most important theologians in the history of the church, way back in the fourth century. Since then, if not before, this has been one of the keys to the power of the papacy. Because words mean things, a variety of interpretations are possible. Therefore, the office of the papacy acts as a check, controlling the range of interpretation. The bishops share in this authority.

The Calvinism undergirding much of American Protestantism works with the same theory. The interpreter shows faith the way from the Word to what it signifies or means, thereby bringing the Word and faith together in understanding. Because the process of interpretation always remains vulnerable to the power of original sin, however, it must necessarily be checked. So the congregation, the elders, pastors and theologians are linked together in a system of mutual watchfulness. The lay people, elders, pastors and theologians all look both ways, watching over each of the other layers of authority. Interpretation requires constant scrutiny, lest the interpreters be led astray. In American church life the systems of checks vary from one Protestant church to another, but the necessity gets minded.

While willy-nilly, uncritically taking over schemes of meaning in approaching God’s Word, the ELCA dropped the checks Roman Catholics and Protestants have carefully maintained. It did this in a couple of decisive missteps taken by the Commission for the New Lutheran Church (CNLC), which back in the 1980s put together what became the ELCA.

The first misstep has left its footprint on the underside of the quota system put in place to select voting members at the assemblies. Positive aspects of quotas can still be argued. After 20 years, the ELCA remains 97 percent white. Some significant departures after the August assembly may make the church even whiter. Still the quotas may have brought some people forward who had been otherwise excluded. That would be a matter of thanks. Yet there’s another side to it.

Quotas include but in order to do so, they also eliminate. In fact, they do so arbitrarily, fastening on characteristics like race and gender but not necessarily putting an equal priority on characteristics, like wisdom, fidelity and zeal. In fact, while the evidence has been difficult to come by, extended experience with the system strongly suggests that those most likely to be included are the manageable, those eager to please, no matter what their race or gender, while those most likely to be eliminated are the gifted and challenging, those most likely to make waves. Here the quota systems can claim objectivity—black, white or other, male or female, the strongest are the most likely to get dropped.

This has had a devastating impact on the development of future leadership in the ELCA. The most gifted young men and women, if they survive a candidacy process often enough manifestly hostile, routinely get sidelined. In the meantime, those readily cultivated by the leadership quickly move into chairs left open by the quota system. In fact, elimination may have been the real purpose in drafting quotas. A generation of Evangelical Catholics, many of them highly capable and aggressive, got washed out by the quotas early in the history of the ELCA. The leaders saved themselves some trouble, but at great cost to the church.

Quotas in place, the founders of the ELCA took another, equally troublesome misstep. At least as officially interpreted, the CNLC totally disconnected the assemblies of the church from the congregations that support and by their donations, pay for them. Both clergy and lay people—the voting members, as they are called—get elected to serve in the assemblies. But having been granted such authority, the voting members have no responsibility to represent the people who selected them and consequently, no accountability whatsoever. In a set up that defies all of the usual political logic, the voters can literally do as they please, answering to no one but themselves.

Of course, national officials along with the bishops do whatever they can to stage manage the assemblies, thereby moving the voting members in their own direction. In fact, this appears to have been one of main purposes in changing delegates into voting members. Disconnected from their congregations, voting members are at least theoretically more subject to manipulation. The leadership’s possible gain, however, comes at the congregations’ loss. The local parishes pay the bills for the whole church but for all of that, they have literally nothing to say about the so-called “churchwide.” This arrangement defies some of the oldest and simplest rules in American public life—“whoever pays the piper, calls the tune,” for example, or “no taxation without representation.”

The results of these missteps surface right away in the assemblies. In a predominantly rural church, the meetings are scheduled in August—the busiest time of year in farming communities. They last over a week, requiring both the leisure and the finances to spend that much time away. These two factors by themselves eliminate substantial portions of the membership from ever serving in an assembly. Among those who have the means, the quotas take over. Some voting members manage to get selected for every assembly, others are there taking their turn. Few have had the time or experience to be at home in the proceedings and appear dependent on their bishops. But for all of this, church officials take no chances, carefully instructing voters in the differences between delegates and voting members.

The discussions of controversial issues on the floor follow suit. Though the proceedings have allegedly been opened to deal with an ambiguity in Scripture, they quickly become anything but biblical assessment. Rules of evidence, the normal standards for disciplined consideration go right out the window, replaced by anecdotes about gay friends, psychological caricatures of the Apostle Paul, stereotypes of happy homosexual couples, imaginative descriptions of the real motives of the opponents, personal assertions and the like. With this, the hallways and the back of the assembly fill up with gay advocates bussed in to influence the voters using, commonly enough, intimidation up to and including physical threats. With all of this, the bishops—said to be responsible for the unity of the church—stand by in silence. In their own assemblies, they hide behind punctilious observation of Roberts Rules of Order; at the national, while the gay advocates freely use the microphones, those who are opposed remain conspicuously silent.

Ecumenically, it could hardly be a stranger procedure. Having made the interpretation of Scripture a problem of meaning, the ELCA does not, like the Roman Catholics, bring in the bishops for clarification—with rare exception, the current bishops don’t have the scholarly training commonly available among Roman Catholics. Neither does the ELCA bring together theologians, pastors, elders and representatives of the congregations. With eight seminary faculties to choose from, the national leadership fielded two theologians for the Minneapolis assembly, both of them advocates of practicing homosexual pastors. All of the theologians, who opposed the leadership’s agenda, including some of the strongest and best known in the church, were eliminated. One managed to sneak in below the radar, having been selected as a voting member.

The only precedent for such a procedure goes back to the reformation. Andreas Bodenstein von Carlstadt, a colleague of Luther’s on the Wittenberg faculty who had three earned doctorates, in Luther’s words “swallowed the Holy Spirit, feathers and all.” He roamed through the streets approaching people with no training whatsoever, asking them to interpret the Scripture to him. Technically, this has been called “enthusiasm,” literally “God within-ism,” the idea that the Holy Spirit in the heart supersedes Scripture and sets aside all the normal standards. Having floated away into such a never-never land beyond the ordinary, in reality the August churchwide assembly has stranded the ELCA ecumenically. By declaring the ELCA no longer a church, by enfranchising the like-minded to perpetuate their power, the leadership has taken the people it was called to serve into isolation. In fact, other Lutherans—particularly the Africans who now represent the largest share of Lutherans in the world—are already registering their objections. Like African Episcopalians, they serve in a context where Moslems are ready to pounce on any evidence of Christian tolerance of immorality. The ELCA betrayed its own brothers and sisters. The survival of the Lutheran World Federation, already problematic, has to be considered an open question.

The ELCA’s standing in the ecumenical movement, in which it has historically provided decisive leadership, has also come under review. Benedict XVI, the orthodox patriarchs and commonly the Protestant leaders as well, know both Scripture and the church’s tradition intimately—well enough to recognize the difference between the historically certain and the ambiguity of convenience. They can hardly welcome a church that has defied standards they consider inviolate.

That leaves The Episcopal Church and the United Church of Christ as the ELCA’s remaining ecumenical partners. The Episcopalians, who in Called to Common Mission treated the ELCA like a source of infection before turning around and endorsing a homosexual bishop, are in the process of losing their standing in their own communion. According to second hand reports, the UCC’s national offices have been taken over by gay advocates. In fact, for all of the ELCA’s vaunted inclusiveness, in the end everybody looks more and more alike.

Having sifted through the definitions, where does this leave those of us who have loved and served the churches that formed the ELCA? One of the great words implied in Augustana VII gets passed over quickly, a “wherever.” Unlike both the Roman Catholic and common Protestant definitions, the Augsburg Confession’s definition of the church involves no specific institutional designs or commitments. It stays ecumenically open in the fullest sense, regarding the governmental arrangements of church bodies as provisional necessities but no more than that. “Wherever” the Word of God is taught in its truth and purity, “wherever” sinners gather to hear and receive Word and sacrament, God’s word has become incarnate in down-to-earth community. As much as it may have meant to its members through the years, the ELCA has no ultimate claim on their loyalties.

So, to begin with, since the ELCA has used an unbridled, unchecked assembly to unchurch those who continue to hold to the Word alone, there’s no point wasting either time or money on it. This includes the national church structures along with the synods, whose bishops—even if they didn’t openly advocate dropping the Scriptural priority—remained silent. Like the traditores in the early church who handed over Scripture in the face of persecution, the silent bishops gave up their standing. The only way they can be dealt with is in repentance. A few synods can still claim loyalty, even if they have to be treated cautiously. Already, congregations all over the ELCA have been cutting out all benevolence. This represents a first and minimal step.

Starting here, those voting members in Minneapolis who represented themselves so effectively should be invited to pick up the check—excluded, left voiceless, and now unchurched, there is absolutely no reason for the rest of us to pay their bills. The same goes for the faculties of the church. Their development officers talk Lutheran, especially when the budgets start to squeeze, but with all save a few exceptions, the rest of those on campus—particularly the theologians—find it a strange and in their own eyes, primitive language. With this, they clear the way for the sexual consumerism of the culture. Since they no longer value what we believe and have been carried beyond the Ten Commandments, they also should go Dutch.

Taking the implied “wherever” of Augustana VII, there are still many trustworthy congregations and faithful pastors across the ELCA. Generally, their trademark is the absolution. Where the forgiveness of sins gets declared Sunday after Sunday, Christ is usually preached in the pulpit, as well. So, too, the sacraments are freely bestowed. Such congregations are to be treasured. If you belong to one of them, Christ is blessing you. Faithful congregations, trustworthy pastors deserve all the support they can get.

This appears to be one of the best alternatives available right now. Using the language of the ELCA, two levels or expressions of the church have betrayed it—the national and the synodical. Undoubtedly, if the people in the congregations of the ELCA had been fully represented in the Minneapolis vote, the gay proposals would have failed decisively even while gay and lesbian members within the congregations themselves would have been treated with respect and love. There’s good reason, given such percentages, to hold with the parishes.

Staying in the congregations, however, requires some critical assessment of both the pastor and the parish leadership. Some parishioners wanting out of the ELCA have already learned from their pastors that the respect for conscience called for by the sexuality commission extends only to advocates, not to those being unchurched. Others learned after the fact that their pastor, having kept silence on the issue, went away to Minneapolis to vote for anal and oral sex among the clergy. In such instances, the best alternative may be to look elsewhere.

Still, congregations are multi-dimensional, with many layers of witness. Sometimes, even though the pastor complains about forgiveness as a downer, the choir faithfully preaches Christ Jesus and the liturgy serves him. Often enough, as in the church colleges, faithful lay people in the congregations sustain its witness day to day. One way or another, the good Lord finds a way to sound the Word in the hearing of his people. “Where ever” that happens, the triune God is at work. In such circumstances, people may still find a place in their congregations.

If it is possible to stay, the terms have to be changed. For many faithful ELCA people, the tithe and benevolence have been a joyful way of life. This makes withholding funds from the church particularly painful. There are, however, a number of Lutheran agencies that need support. Lutheran World Relief, for example, has been one of the most effective international agencies for helping victims of catastrophes as well as developing economies. Given the ELCA’s betrayal, the Lutheran Church Missouri Synod—which jointly funds LWR—may very well pull out of the arrangement. LWR, like other faithful Lutheran agencies, can use all the support they get.

In those congregations that choose to stay in the ELCA, it would be wise to consider affiliating with other parishes that have refused to accept being unchurched. WordAlone Network people have learned that their parishes become particularly vulnerable to the bishop’s opposition when it comes time to call another pastor. Remaining on the ELCA roster while affiliating with other like-minded congregations offers the possibility of both participation—in for instance, the missions efforts of the ELCA, where some faithful leadership remains—and protection. Lutheran Congregations in Mission for Christ and Lutheran Core are both at work on such affiliations.

A faithful Australian friend suggests still another alternative. That is affiliating with one of the synods in the ELCA where the Lutheran confessional heritage still can claim standing. Though the bishops with rare exception remained silent in Minneapolis, even while whispering their apprehensions to sympathetic ears, there are some indications that two or three of them recognize the debacle they brought on themselves. In repentance, they might restore a possibility for those of us who still confess the biblical word in both law and gospel. Though the connections between such synods and the national offices would have to be carefully tended, finding a reliable affiliation in the structures might be a source of stability for the time being. For very many people, however, the unchurching declared in Minneapolis signals the loss of all three of the ELCA’s alleged levels, congregation included. They have already declared or are carefully considering intentions to leave the church altogether. This involves some deep pain, and has to be respected accordingly. The big question for such people is destination—where do you go?

Here Augustana VII’s implicit “wherever” should be helpful. To begin with, there are other Lutheran congregations nearby. The different labels can’t claim nearly as much loyalty as the gospel—it just takes some testing. The president of the Lutheran Church-Missouri Synod made an outstanding statement to the Minneapolis assembly. Any number of faithful Missouri congregations faithfully preach the word and administer the sacraments, even if some of them seem far more interested in who they exclude than whom they include. Given the conflicts within the church, it will be a while before Missouri’s future becomes clear. Just the same, Apostolic Lutherans and Wisconsin Synod people can get carried past inward looking ways into real and powerful witness to Christ Jesus.

Finally, since it isn’t institutional, the strongly suggested “wherever” of the seventh Article of the Augsburg Confession can under some circumstances lead beyond Lutheran parishes into other denominations. Some of the most devout Lutherans, including learned theologians who were formerly part of the ELCA, are now Roman Catholics. It may be premature and even unthinkable for some of us, but on the other hand, where Christ is proclaimed in Word and Sacrament and sinners gather to hear and receive it, the triune God can break beyond misunderstandings to do his work. By the same token, while confessional Lutherans have always had apprehensions, there may be other Protestant churches that have seen the limit of meaning in the sacraments and have to come to concentrate much more on what Christ is actually doing. The test remains the same: are Christ’s gifts really being handed over to sinners?

At any rate, it’s up to you now. In a way that would have been inconceivable even earlier this summer, you are on your own. Having been unchurched by the ELCA assembly; excluded, unrepresented and voiceless, you have been cut loose from that which connected you with believers across the world and across the ages. So you have been numbered among the rejects. But for all of that, you’ve got company. If you don’t find your neighbors in the faith where you usually did, they are out looking for you. Jesus loves sinners—you qualify. He never lost one of us.

(via WordAlone)

On October 10th St. Paul Lutheran Church (ACLC) in Escondido, CA will hold its 6th annual “Conference on Christianity and Culture.” The theme of the gathering will be “Why I Am a Lutheran – The Word, the Spirit, and the Sacraments”
 
Conference Speaker: Rev. Daniel Preus, Director of the Luther Academy. Rev. Preus will give the main morning and afternoon presentations entitled: “Why I Am a Lutheran – The Word, the Spirit, and the Sacraments”
 
Synopsis: Are we Lutherans because our parents were or are we Lutherans by conviction? No world religion offers the comfort and assurance given in Christianity. And within the Christian denominations no confession reveals and proclaims the pure Gospel as faithfully and powerfully as the Lutheran confession. Therefore, although many of us are grateful to our parents for raising us in the Lutheran Church, we remain Lutheran out of conviction that what the Lutheran Church teaches is the truth. And those who have become Lutheran later in life remain Lutheran and are committed to continuing in the teachings of this church because here the heavenly Father reveals His grace in Christ His Son most clearly and in complete agreement with the Scriptures. Pastor Preus will speak about the way in which God’s grace in Christ is conveyed through the teaching of the Lutheran Church on the Sacraments and the work of the Holy Spirit through the Word of God.
 
Conference Reactors
Morning Reactor: Rev. Brandon Jones, Pastor of St. Pauls Lutheran Church, Long Beach, CA.
 
Afternoon Reactor: Rev. Dr. John Bombaro, Pastor of Grace Lutheran Church, San Diego, CA.
 
Conference Schedule
8:30: Coffee
9:00: The Office of Matins
9:30: Morning Presentation – Pastor Preus
10:45: Reactor – Pastor Jones
11:15: Q & A
11:45: Lunch
12:45: Afternoon Presentation – Rev. Preus
2:00: Reactor – Pastor Bombaro
2:30: Q & A
2:50: Panel Discussion with Pastors Preus, Jones and Bombaro
3:20: The Office of Vespers
 
Cost: The conference is free of charge and open to all.  There will be a basket out at lunch for free-will donations if you wish to help offset the cost of the conference. If possible, please register by September 25 so that we know how many to plan lunch for.
 
For more information, or to pre-register, contact Rev. Robert Lawson at 760-743-4440, or send an e-mail to rlawson@nethere.com
 
Speaker Biography
Rev. Daniel Preus graduated from Concordia Theological Seminary, Springfield, Illinois in 1975.  For twenty years he served as a pastor in four congregations of the Lutheran Church—Missouri Synod. From 1995 to 2001 he held the position of Director of Concordia Historical Institute, the Department of Archives and History of the Lutheran Church—Missouri Synod. From 2001 to 2004 he served as First Vice President of the Lutheran Church—Missouri Synod. From 2005 until the present he has been occupied full-time as Director of the Luther Academy. He has written numerous theological articles and in 2004 authored a book entitled, Why I am A Lutheran: Jesus at the Center. Rev. Preus holds a Master of Sacred Theology degree in the field of historical theology.

Confessional Lutherans for Christ’s Commission is putting on an evangelism seminar. Here are the details:

CLCC Evangelism, Outreach & Assimilation Seminar

What: A seminar that brings the teaching of vocation and the work of the Holy Spirit and back into the practice of outreach
When: October 17, 2009
Where: Redeemer Lutheran Church, 36-01 Bell Blvd, Bayside, NY 11361
Time: Reg. 9:00am, start at 10:00 and end at 3:30 pm
Lunch will be provided Noon to 1:00 pm

Who Should Attend: Everybody in your church interested in confessional church growth through the process of evangelism, outreach, and retention of new members through good assimilation practices. Learn how these three important topics fit together in unison to meet the mission of the church (Matt. 28:19, 20) and spiritual growth (John 8:31).

Agenda: Opening followed by:
Session 1 - Reasons for a Church
Session 2 - Intro to Evangelism and Outreach
Session 3 - Assimilation
Session 4 - Action Plan
Speaker: Gene White, CLCC lay Instr.
More Info: Contact the church at 718-229-5770, Pr. Brian Hammer at 718-770-8291, or Matt Jamison at 212-770-8291

Copies of the seminar flier, bulletin insert/registration can be obtained by email from Gene White at CLCC.Treas@douglasfast.net


Coming up in Early October, the Concordia Historical Institute will be sponsoring a conference on Archives and History entitled “Telling the Church’s Story.” From the CHI blog:

The 30th biennial Conference on Archives and History, sponsored by the Institute, will take place on October 1–3, 2009, on the campus of Concordia Seminary, Saint Louis. Special features of this year’s conference include a series of lectures on Wilhelm Loehe, F. C. D. Wyneken and C. F. W. Walther. The 200th anniversaries of the birth of these leading figures in 19th-century Lutheranism occur between 2008 and 2011. Other highlights of the conference program include a tour of the new CHI Museum at the LCMS International Center and a workshop on congregational records and history on Saturday morning, October 3. Click here for more details and registration information.

CHICAGO (ELCA) — The 2009 Churchwide Assembly of the Evangelical Lutheran Church in America (ELCA) directed that ministry policies be
revised to eliminate prohibitions against partnered gay and lesbian members serving as lay and ordained leaders of the church. When the policy documents have been revised, congregations will have the option of calling a person in a publicly accountable, lifelong, monogamous same-gender relationship, but they will not be required to do so, said the Rev. Stanley N. Olson, executive director, ELCA Vocation and
Education.

Read the full report at ELCA News Service

According to a news release from The Christian Post,

Lutheran ministers who are in same-sex relationships will not be allowed to serve as clergy in United Methodist congregations despite the new full communion agreement between the two denominations.

You can read the full article at The Christian Post

Statement of the president of The Lutheran Church-Missouri Synod in response to certain actions of the 2009 Churchwide Assembly of the Evangelical Lutheran Church in America
August 24, 2009

The two largest Lutheran church bodies in the United States are the Evangelical Lutheran Church in America (ELCA) with 4.8 million members and The Lutheran Church–Missouri Synod (LCMS) with 2.4 million members.

On Friday, Aug. 21, the Churchwide Assembly of the Evangelical Lutheran Church in America voted to open the ministry of the ELCA to gay and lesbian pastors and other professional workers living in “committed relationships.” In an earlier action, the assembly approved a resolution that commits the ELCA “to finding ways to allow congregations that choose to do so to recognize, support, and hold publicly accountable life-long, monogamous, same-gender relationships.”

The Lutheran Church–Missouri Synod has repeatedly affirmed as its own position the historical understanding of the Christian church that the Bible condemns homosexual behavior as “intrinsically sinful.” It is therefore contrary to the will of the Creator and constitutes sin against the commandments of God (Lev. 18:22, 24,20:13; 1 Cor. 6:9-20; 1 Tim 1:9-10; and Rom. 1:26, 27).

Addressing the ELCA assembly on Saturday, Aug. 22, I responded to their aforementioned actions, stating: “The decisions by this assembly to grant non-celibate homosexual ministers the privilege of serving as rostered leaders in the ELCA and the affirmation of same-gender unions as pleasing to God will undoubtedly cause additional stress and disharmony within the ELCA. It will also negatively affect the relationships between our two church bodies. The current division between our churches threatens to become a chasm. This grieves my heart and the hearts of all in the ELCA, the LCMS, and other Christian church bodies throughout the world who do not see these decisions as compatible with the Word of God, or in agreement with the consensus of 2,000 years of Christian theological affirmation regarding what Scripture teaches about human sexuality. Simply stated, this matter is fundamentally related to significant differences in how we [our two church bodies] understand the authority of Holy Scripture and the interpretation of God’s revealed and infallible Word.”

Doctrinal decisions adopted already in 2001 led the LCMS, in sincere humility and love, to declare that we could no longer consider the ELCA “to be an orthodox Lutheran church body” (2001 Res 3-21A). Sadly, the decisions of this past week to ignore biblical teaching on human sexuality have reinforced that conclusion. We respect the desire to follow conscience in moral decision making, but conscience may not overrule the Word of God.

We recognize that many brothers and sisters within the ELCA, both clergy and lay, are committed to remaining faithful to the Gospel of our Lord Jesus Christ, are committed to the authority of Holy Scripture, and strongly oppose these actions. To them we offer our assurance of loving encouragement together with our willingness to provide appropriate support in their efforts to remain faithful to the Word of God and the historic teachings of the Lutheran church and all other Christian churches for the past 2,000 years.

Dr. Gerald B. Kieschnick, President
The Lutheran Church–Missouri Synod

“Transforming lives through Christ’s love …  in time … for eternity …” John 3:16-17

[Editor's Note: A complete draft of President Kieschnick's address to the ELCA Churchwide Assembly is posted on the LCMS Web site at www.lcms.org.]

(via LCMS eNews)

by Jaynan L. Clark

To all believers, not just Lutherans, and to all not-yet believers in Jesus Christ: Have ears to hear!

It is very important for you to hear today that Jesus died for you to save you from your sin through repentance, forgiveness and new life, which are true freedom in Him.

That is the message and the calling for the church. That is not up for a vote.

The Evangelical Lutheran Church in America cannot change the need for repentance and forgiveness by a vote to accept homosexual behavior as it did during its assembly this week.

Only the arrogant, the ignorant and those led astray would believe such.

Luther never wanted a church named after him. I’m doubtful he would want these actions connected to his name. The ELCA has put a stain on the fabric of all churches that carry Luther’s name.

Instead of questioning the Bible from their perspective, churches should let the Bible question them, their perspectives, experiences and actions.

Hear also, Lutherans, and all other, Christians, how important it is to distinguish the human institution from the true church of God. Lutherans from the time of the Reformation have believed that the organization exists “for good order.”

Luther’s last stand was based on the Word of God and on sound reason. He was not convinced otherwise then, we in WordAlone are not convinced now.

When God said, “I am who I am.” He meant it, not “I am who you want me to be” or “who you want to remake me to be.” God and His Word are the authority over all of faith and life.

God’s Word is not up for a vote and, remember, He always gets the last word because He alone is eternal.

The ELCA assembly has now voted against the authoritative Word of God. The assembly has swapped His Word for human words that are neither based on sound reason or good order. In fact, the assembly voted against the Word of God, sound reason and the good order of creation.

That is not only not Lutheran, it is not Christian and it is not the work of the church but of a misguided , shrinking, sideline denomination whose leadership’s ears cannot hear and can no longer even discern or recognize, let alone revere, God’s direct warning and intervention.

God will not be mocked.

Steeples fall, the cross hangs upside down, the tables are overturned and the ELCA leadership pushes forward a human agenda and dismisses God’s clear directive and the churches’ long history of teachings. So, is what was passed now to be taught to our children?

Is this what Jesus’ love that “knows no bounds” really means? So what is it the ELCA will say “no” to? Are there any boundaries? That type of faulty parenting should bring to our door the Christian equivalent of child protective services. We are leading Jesus’ children astray.

Is the ELCA saying “no” to Jesus, to the Bible, to the historical teaching of the church, to those who stand only on the Word of God and to the Confessions of the Lutheran Church but not to desires, and experiences of homosexual behavior?

This is really an old, old story . . . as old as the debate over the apple itself. As it was then, it shall always be that when humans are faced with doing either what they want to do or what God tells them to do, we “fall.” It is the same old sin—self over God and His Word.

Swapping Jesus’ story for its own will have consequences for the ELCA.

But the end of this story is the beginning of another that witnesses to the One who is eternally to be known as the Crucified One because, as we have witnessed, even this church continues pounding the spikes into His scarred hands.

As the eternally Risen One, bearing the scars of our sin, He promises not to abandon but to abide and to raise up a faithful remnant to join with the vast majority of the faithful Lutherans worldwide.

We are not Lutheran orphans, because we stand with all the other Lutheran bodies who still believe in the authority of God’s Word and with the whole Holy Christian Church.

Be changed by God’s Word. Don’t let the Word be changed.

(via WordAlone)

The Evangelical Lutheran Synod (ELS) disagrees with the recent resolution of the Evangelical Lutheran Church in America (ELCA), which voted 55% on August 21, in favor of ordaining homosexuals in an “active” relationship. This press release may be used by ELS churches and pastors for submittal to their local newspapers.

Evangelical Lutheran Synod disagrees with homosexual clergy resolution adopted by ELCA (Evangelical Lutheran Church in America)

MANKATO, MINNESOTAOfficials of the Evangelical Lutheran Synod (ELS), a church body based in Mankato, noted with concern and disappointment the decision of the national convention of the Evangelical Lutheran Church in America (ELCA), held in Minneapolis August 17-23, to allow the ordination of practicing homosexuals and lesbians as pastors of the church.

The smaller ELS is not affiliated with the larger ELCA, even though the names of the two churches are very similar.

ELS President, Rev. John A. Moldstad, said: “Ordaining practicing homosexuals and lesbians to the ministry is a serious departure from the biblical standards of morality to which Lutherans and Lutheran pastors have historically been held.” Moldstad clarified that, in contrast to the newly
-adopted position of the ELCA, the position of the ELS on the matter of homosexuality and marriage is as follows:

We confess that Scripture condemns homosexuality and extra-marital relations (fornication and adultery) as sin. Nevertheless, when an individual caught up in such sins truly repents, the forgiveness of the Gospel is to be fully applied. We confess that the divine institution of marriage is to be heterosexual, in which, according to God’s design, a man and a woman may enjoy a life-long companionship in mutual love. We teach on the basis of Holy Scripture that marriage is the only proper context for the expression of sexual intimacy and for the procreation of children. See Rom. 1:26-27, 1 Cor. 6:9, 18 and 7:2-9, John 4:17-18, 1 John 1:9, Gen. 1:27-28 and 2:18-24, Matt. 19:4-6. (From We Believe, Teach, and Confess, adopted by the ELS in 1992)

Moldstad explained that ELS churches welcome into their midst those who may struggle with temptation toward a same-sex attraction, but who know in their conscience that this is wrong, and who seek God’s help in their struggle. Said Moldstad, “The ELS believes that in this world it is the duty of the churchas the body of Christ – to be a community of healing and reconciliation in the Gospel, and a beacon of hope to all humanity. And so, while the church is indeed called by the Lord to condemn as sin that which God condemns as sin, it is the church’s privilege also to offer and apply the grace, forgiveness, and acceptance of God, in Jesus Christ, to all who repent of their sins – whatever those sins may be.”

In addition to the similarity in names, the ELS shares a common heritage with some segments of the ELCA. The Mankato-based group was organized in 1918 by pastors and congregations that had declined to enter a merger that formed one of the predecessor bodies of the ELCA. The ELS has not participated in subsequent Lutheran mergers either – including the one that formed the ELCA in 1988 – because of what it saw as doctrinal compromises that these mergers represented.

President Moldstad may be contacted at the synod office in Mankato, by telephone (507-344-7354) or by email (elsynod@blc.edu). The synod’s web site is evangelicallutheransynod.org.

(via Evangelical Lutheran Synod)

Here are the reports from today’s proceedings of the ELCA churchwide assembly:

ELCA Assembly Welcomes Peter Mayer, Buffett’s Lead Guitarist
http://www.elca.org/News/Releases.asp?a=4256

ELCA Assembly Actions Draw Criticism, Praise from Advocacy Groups
http://www.elca.org/News/Releases.asp?a=4255

ELCA Presiding Bishop Comments on Decisions Regarding Ministry Policies
http://www.elca.org/News/Releases.asp?a=4254

ELCA Assembly Opens Ministry to Partnered Gay and Lesbian Lutherans
http://www.elca.org/News/Releases.asp?a=4253

ELCA Assembly Picks Three Finalists for Vice President
http://www.elca.org/News/Releases.asp?a=4252

ELCA Assembly Takes First Steps on Ministry Policies Document
http://www.elca.org/News/Releases.asp?a=4251

ELCA Assembly Hears Message of Unity from Ecumenical Partners
http://www.elca.org/News/Releases.asp?a=4250

ELCA Assembly Affirms Work of Lutheran Disaster Response
http://www.elca.org/News/Releases.asp?a=4249

(via ELCA News Service)

A statement from Lutheran Church–Canada
Ordination of Homosexuals in The Lutheran Church

AUGUST 21, 2009 – In Minneapolis this afternoon, the Evangelical Lutheran Church in America adopted a resolution to allow for the ordination of those in committed, monogamous, same-sex relationships. The vote was 559 in favour, 451 against. The following statement was prepared at the request of President Robert Bugbee of Lutheran Church–Canada by Dr. Edward Kettner, professor at Concordia Lutheran Seminary, Edmonton.

As the Evangelical Lutheran Church in America (ELCA) at its current convention has approved the ordination of people in “committed same-sex relationships,” it needs to be noted that the ELCA does not represent all Lutherans in the United States or North America. In its actions the ELCA is going against, not just the history of the Christian Church and against the practices of the covenant religion of Israel as expressed in the Old Testament (First Testament), but against the Bible, which the Christian Church has always recognized as the very Word of God itself. The traditional Christian understanding continues to be held by The Lutheran Church–Missouri Synod (LCMS) in the United States and by Lutheran Church–Canada (LCC) in Canada, as well as by a number of smaller conservative bodies in both countries.

Background
For more than two hundred years much of Christendom has come to reject the previously universal recognition of the Bible as the Word of God written. By using methods of scriptural interpretation which see the Bible as a human book, a record of human response to the idea of God, rather than as God’s declaration of Himself, His nature, and His activities to the world, parts of the church on earth now look at Scripture with what is called a “hermeneutic [biblical interpretation] of suspicion” rather than the traditional hermeneutic of trust.
Under this new method of interpretation, words which previously were seen as the authoritative Word of God revealed through His apostles and prophets are now viewed as words composed by men seeking to maintain their power over others. In this understanding, the words of Scripture regarding marriage, which declare it to be the union of man and woman, and ideally one man and one woman in a lifelong union, are replaced by a preference for talking about “intimacy,” and commitment between two people that may not always include marriage in the traditional sense, or even, in recent years, a relationship between a male and a female.

Behind this change lurks an understanding of “freedom” which is in fact license, which flies against God’s clear word in Genesis 1 and 2 and restated by Christ in Matthew 19:3-6. Since a pastor is one who is to have a good reputation among Christians and before the world, for the church to ordain people who clearly flout the Word of God in their actions throws both the Word of God and the office of the Holy Ministry into contempt, and gives the rest of the world an excuse to continue in its sin.

LCC and Homosexuality
Lutheran Church–Canada desires to reach out with the Gospel to everyone, including the homosexual, to provide real healing of the person, so that their lives may begin to reflect the holiness God desires of all of His people. Those who may have such inclinations and who struggle against them are welcome in our churches, will receive forgiveness of their sins, and may serve in the office of ministry. Those who flout the clear Word of God, refuse to call sin what it is, and who seek to justify their behaviour, disqualify themselves from the office and indeed put their eternal salvation in jeopardy.
We recognize that our view is decidedly counter-cultural, but we know that we must continue to maintain the clear teaching of the Scriptures. We regret the decision of the ELCA, which, even by its own admission in its resolutions at this convention, goes against everything the Scriptures clearly teach and which the church has confirmed over the last 2000 years and even before.

More information:
Ian Adnams
Director of Communications
Lutheran Church–Canada
communications@lutheranchurch.ca <mailto:communications@lutheranchurch.ca>
204-895-3433 ext 2224

Check the special news page for reports and commentary on the ELCA churchwide assembly at: http://www.wordalone.org/cwa-news.shtml

The news and comment articles posted there include:

   God will not be mocked—especially when steeples fall – http://www.wordalone.org/nr/God-will-not-be-mocked.shtml

   ELCA assembly passes social statement by one vote – http://www.wordalone.org/nr/by-one-vote.shtml

   ELCA adopts social statement in close vote – http://www.wordalone.org/nr/newsrel081909.shtml

   Reform leader expresses concern for future of ELCA – http://www.wordalone.org/nr/newsrelease_081709.shtml

(via WordAlone)

in images:

Here, via ELCA News Service, are links to the reports from today’s proceedings at the Churchwide Assembly in Minneapolis:

ELCA VP Says He’s Willing to Serve Second Term
http://www.elca.org/News/Releases.asp?a=4229

ELCA Assembly Hears Finances Remain Positive
http://www.elca.org/News/Releases.asp?a=4230

ELCA Assembly Begins Balloting for Vice President
http://www.elca.org/News/Releases.asp?a=4231

ELCA Assembly Adopts ‘Human Sexuality: Gift and Trust’
http://www.elca.org/News/Releases.asp?a=4232

ELCA Assembly Endorses Immigration Reform
http://www.elca.org/News/Releases.asp?a=4233

ELCA Assembly Continues Through Severe Weather in Minneapolis
http://www.elca.org/News/Releases.asp?a=4234

ELCA Assembly Votes to Raise $10 million for HIV, AIDS Strategy
http://www.elca.org/News/Releases.asp?a=4235

ELCA Assembly Hears Secretary’s Priorities
http://www.elca.org/News/Releases.asp?a=4236

ELCA Assembly Hears ELCIC Bishop’s Words of Solidarity
http://www.elca.org/News/Releases.asp?a=4237

ELCA Assembly Urged by LYO to Address Racial, Sexuality Issues
http://www.elca.org/News/Releases.asp?a=4238

ELCA Assembly Urged to Continue Strong Support of Miltary, Veterans
http://www.elca.org/News/Releases.asp?=4239

Keep up on the ELCA churchwide assembly happenings via WordAlone’s CWA News.

Please pray for John Gebuhr, who leaves for Pastor Revenel Benoit’s mission in Haiti early Thursday morning/Aug. 20; he returns Aug. 27. He will be working diligently on installing a low power transmitter and working on the FM radio, plus several other things for the Lutheran church there. May all go well for the mission trip; may John be safe and productive. Praise God for the insulin he managed to obtain – with God’s help this very day – for Pastor Benoit, who has diabetes. Pray also that Pastor Benoit will be able to find and pay for another bulldozer to help keep his rock quarry going as a working place for those in need in Haiti and that Hurricane Bill will stay away from Haiti and other inhabited areas. May God be praised in all they do and thank you all for your prayers for this minister and his mission field.

The following are the reports available from yesterday’s proceedings of the ELCA churchwide assembly.

ELCA Assembly Host Synods Celebrate Diversity, Present Assembly with Gift
http://www.elca.org/News/Releases.asp?a=4219

ELCA Assembly Asked, What’s ‘Our Witness?’ by Presiding Bishop
http://www.elca.org/News/Releases.asp?a=4220

ELCA Assembly Begins Work on “Human Sexuality: Gift and Trust”
http://www.elca.org/News/Releases.asp?a=4221

ELCA Assembly Begins Discussing Proposed Social Statement
http://www.elca.org/News/Releases.asp?a=4222

ELCA Assembly to Consider $10 Million Fundraising Campaign for HIV and AIDS
http://www.elca.org/News/Releases.asp?a=4223

ELCA Assembly Learns of Decrease in 2010-2011 Income Expectations
http://www.elca.org/News/Releases.asp?a=4224

ELCA Assembly Told of Possibilities for Lutheran Malaria Initiative
http://www.elca.org/News/Releases.asp?a=4225

ELCA Assembly Endorses Lutheran Malaria Initiative
http://www.elca.org/News/Releases.asp?a=4227

Beginning today the Evangelical Church in America will be gathering for its churchwide assembly in Minneapolis, MN. You can get up to date commentary from the ALPB Forum Online, and view the live stream through the ELCA website.

by P. Nelson

(Editor’s note: This article is a combination of an article written for the WordAlone Network and a letter to WordAlone from a woman. Paragraphs enclosed within four asterisks at the beginning and end, like the second through fifth paragraphs are from her letter. All other paragraphs are from her article.)

Jesus said, “It is not the healthy who need a doctor, but the sick. But go and learn what this means; ‘I desire mercy, not sacrifice. For I have not come to call the righteous, but sinners,’” (Matt. 9:12)

****I have been supporting Lutheran CORE ever since going to my synod assembly two years ago and being devastated, totally devastated, by what was passed as far as the resolutions for ordination of persons who are in committed same-sex unions, and blessings for same-sex unions, and as to how manipulated the whole conference was by the GLBT community and leadership.

The first booth as you entered this Evangelical Lutheran Church in America synod assembly usually has been Lutherans Concerned, which describes itself as a Christian ministry for all sexual orientations and all gender identities. They have been allowed to hand out emotionally charged literature shortly before votes. Assembly leadership has allowed unlimited answer time to questions by Lutherans Concerned and has skillfully manipulated procedural votes to their view.

Personally, I was cradle rostered, baptized and confirmed in the Lutheran church and am probably the rare woman who has remained in the ELCA and who struggles with having left a 13-year relationship with another woman, because the Lord led me to His truth. Not a distortion of Scripture, but the “sanctify them in truth, my word is truth” Gospel that changes lives. That truth is being lost in the ELCA and the true Gospel is shoved aside for cheap grace, the kind that was the meeting’s slogan and even quoted misleadingly at the assembly, “God’s Amazing Grace!” Grace is amazing, but there’s more to the story.

The woman caught in adultery was used as an example at the synod assembly, and all they said was, “Neither do I condemn you.” Period. End of statement? No, “Go and sin no more,” were Jesus’ parting words to her.****

And to backtrack slightly, to Matthew 8:2–”A man with leprosy came and knelt before him and said, ‘Lord, if you are willing, you can make me clean.’ Jesus reached out his hand and touched the man, ‘I am willing, he said. ‘Be clean!’ Immediately he was cured of his leprosy.”

Lepers were considered unclean. For Jesus to actually reach out and touch a leper would make Him ceremonially unclean. Yet Jesus did reach out. Jesus did touch. The leper was healed.

And what do we know of the leper? He was out of touch with his community because he was “unclean,” and therefore not allowed to associate with those that were not lepers. Yet, he came. He knelt before Jesus. He acknowledged that Jesus could indeed heal him. This meant he broke social taboos by coming this close to Jesus. He humbled himself by kneeling and thus acknowledging Jesus’ position, “Lord.”

And he had faith in Jesus. Jesus acknowledged that he came for the sick.

But, not just the physically sick, as the leper was. Read on. “I desire mercy, not sacrifice.” Sacrifice applied to atonement for sins, not physical healing. “I have not come to call the righteous, but sinners.”

Jesus came for those caught in sin.

What was his reaction to sin? He died on the cross so that whosoever believes in Him shall not die but have everlasting life. He died so that we could have relationship with Him. Grace. Not grace to keep on sinning, but grace to know we are forgiven and can walk in right relationship with Him through his sacrifice–once for all.

“What then shall we continue in sin that grace may abound? By no means! We died to sin, how can we live in it any longer?!” as Paul asked in Roman 6:1.

Those that Jesus met that were in sin? He forgave and then admonished them to go and sin no more.

His first words of His ministry were, “Repent for the kingdom of heaven is at hand,” (Matt. 4:17).

So were does all this lead?

To a realization that sin is not the normal, acceptable behavior for persons calling themselves Christians. Sin is spoken of in the Bible and Jesus did “not come to abolish the law and the prophets, but to fulfill them,” (Matt 5:1). He came to people who were broken and knew that they needed a Savior. He came as the ultimate sacrifice for those who come to Him.

How are we to come? Seeking Him. Having faith–that “if you will” outlook–and humbling ourselves, kneeling before Him, waiting for His will to be acted out in our lives. God looks at the heart. Is it truly repentant? Is there even a small mustard seed of faith? Then He will reach out and touch. He will heal. He will forgive, and He will ask that we go and sin no more. But if we do, we have an advocate, Jesus Christ Himself, who sits at the right hand of the Father interceding for us. (Paraphrased from 1 John 2:1).

****Back in 1985 my first lover of nearly two years left me for a coworker and I was left totally broken. I went to my pastor for help and he led me to Exodus International, having got a flier from them the very day I went to him for counsel! Exodus is a nonprofit, interdenominational Christian organization promoting the message of freedom from homosexuality through the power of Jesus Christ, according to their Web site. I remained with Exodus from around 1985-1991 or ‘92, going to their national conventions and even starting my own outreach called Liberty Ministry, which was listed as an affiliate of Exodus. I spoke on local Christian radio and at one of the larger churches in our town, sharing my testimony and what Exodus was about.

Well, a year or more after I began counseling I met another woman I knew I shouldn’t counsel, due to my attraction to her, but others felt I was strong enough, and there was no one else to talk to her. (Speak of being deceived, God can always put other people in people’s lives or talk to them Himself. I have since learned I am not the end all.) So I started talking to her and after fighting my feelings for a year, we ended up in a relationship that lasted for more than13 years.****

So fast forward to today’s church.

Are we a hospital for those who desire healing? Do we bring ourselves to the one who heals not physically only, but spiritually? Do we confess, repent and turn to Him from our sins? Or do we come denying, prideful and self sufficient, self righteous. We don’t need any help; we’re doing pretty well on our own, thank you very much. Church is merely a social group, a feel-good gathering, where all try to be as politically correct as the outside world.

Consider a hospital where people deny they are ill. Others come to visit and can see very well a person is ill, but don’t mention a word of it, don’t make any attempt to offer healing words or treatments, but simply chit chat as a person lies in bed dying. Absurd, you say? Yes. Absurd. Yet, churches that do not address sin are doing just that. For a person who is not saved, is “dead in their trespasses and sins” according to Ephesians 2:1, and if we who claim to be “saved’ merely tolerate, ignore or perhaps promote sins in the church, we are ignoring that person’s best welfare.

Hospitals work because people who are ill acknowledge their illness, often after a diagnosis by their doctors, they come seeking treatment. They are given the best known care by doctors, with love and support of family and friends.

Not all people choose to seek out answers. Illnesses don’t get diagnosed. Treatments and cures cannot be offered. This is a person’s choice. Those that love the person can see and encourage them as best possible, but their efforts are often in vain if no treatment is consented to.

Imagine that person in a hospital. He would not be in long before the hos
pital said, “Out! You are wasting our bed and our time. You do not wish to acknowledge that you are sick, you are not wishing treatment, and this bed is needed by someone who is seeking help. You are a discouragement to those who are battling their illnesses in this hospital. Go home until you decide to be part of your cure.”

So here is a church. Here are people who profess to know Christ. Who profess to be His followers. Hopefully they have acknowledged their sin, their need for a Savior and have repented of their sins, and are seeking Jesus daily to walk in that faith. Along comes someone who is in obvious known sin and wants to fellowship. They think that this is a friendly enough congregation and can “feel the love and welcome of the church members.”

Yet, no mention is made of the fact that, perhaps they are living together outside of marriage, they are addicted to drugs, or alcohol, or they are in a same-sex relationship. And in any or all of these situations, or numerous other obvious areas of sin, they have no desire to change. In fact, they may see absolutely nothing wrong with their behaviors, they may have even mistakenly accepted their behaviors as their identities, so who are you to judge?

We are the church. We are called to be Christ’s body to the world. This is a serious call.
If we do not judge sin within our fellowship, then sin will take over our fellowship. “A little leaven, leavens the whole lump.” In 1 Corinthians, Paul addresses a church where one of the members was living with his stepmother in a sexual relationship. No one cared to do anything about it.

Paul’s advice? Have a meeting and send the concerned parties out of the church, so that maybe they would wake up to their sin, repent and come back in honest fellowship.

When we are called to “judge not lest ye be judged” in Matthew 7, Jesus is speaking in the same paragraph where he says, “first take the log out of your own eye, then you will see clearly to take the speck out of your brother’s eye.” We are not to have judgmental, critical spirits. We are, however to take the logs out of our own eyes–deal with our own sins–and then we can help to take specks, sins, out of our brothers’ eyes. It doesn’t tell us not to deal with sin. It tells us not to be hypocritical in our dealings.

****In 2005, my mom passed suddenly a month after her diagnosis of cancer. I had lost my dad 18 years earlier to a heart attack. So I found myself alone, states away from my current residence, back in my childhood home, turning 50 a few weeks after my mom’s death, saying, “Lord, I’ve lived the first half of this life mainly for me. I want to rededicate the second half for you.”

He was gentle with me as I still thought I could serve Him and be with my partner. She was, after all, the woman I loved and had planned to spend the rest of my life with. But He kept talking to me about it, until finally I said, “I’ll try.”

God has a sense of humor, because even though I said I would try, I basically was not confronting the painful issue. So still not having made that relationship break with my partner, I went overseas to Thailand on a ministry outreach in 2006 and out of six women from my town, who were ministering at Tamar Ministry in Pattaya, my roommate happened to be a former lesbian, whom God had led out of the life!!! What were the odds that I would go around the world and He wouldn’t let go of me! Well, that’s when I decided, ok, ok, ok. I get it. I don’t like it. I don’t want to. But I get it!

That small outreach group of women in Thailand heard my story, didn’t judge, but didn’t condone and by their speaking the truth in love to me and by directing me to a Christian counselor, I have been able to walk this path of obedience He led me back on. There have been numerous prayers and supporters along the way as I have sought to be open and accountable. I lean on God and them, and I thank God for them all!****

A church is to be a place of love, of holiness and of healing–as much as is possible by relying on God’s Holy Spirit at work. We cannot place stumbling blocks in our brothers’ or sisters’ lives by passively approving what the Bible calls sin. Others struggling with that sin, who are trying to walk in a newly learned walk of obedience, will be seeing that approval as acceptance of that sin, and be severely tempted to go back into whatever sin they are struggling with.

Jesus came as the great Physician. We still need to bring ourselves humbly, repentantly before Him, as well as bringing those we know to Him. Ours is not a solo walk. Ours is a fellowship walk. A walk in the light. Darkness has no fellowship with the light, except to be exposed by the light.

Let that exposure be done. Let it be done in love, and let it be done with our hands of love reaching out to support the brethren every step of our walk together. For God is calling a holy bride, the church, unto Himself. We need to keep the oil in each other’s lamps until His return.

What kind of hospital is this church? What kind of patients do we have? Who are the staff and support members for those in need? Let us be a hospital where even those who do not realize they have a terminal illness come to realize their need for the Savior and for repentance. Let us be a hospital where those who have acknowledged their “illness” can find the love and support to walk through the healing, the sanctifying, if you will.

****Grace without sanctification is merely license, and that is what people who are deceived think they want. They need to hear there is a way out. The church needs to work on getting that word out. Because, as you have seen in my own story, former strugglers, helping strugglers carry a great potential for falling. We need others in the church to reach out with love. And truth.****

Let us be a hospital that works. Where lives are changed. Where the true gospel of Jesus Christ is preached and believed from pulpit to pew, “Sanctify them in truth, My Word is truth,” (John 17:17).

Hurting people need the truth that comes as medicine to their souls. Not always easy, often painful and results vary, but their paths have changed to the right direction, and that is what He asks. His Holy Spirit can then work!

(via WordAlone)

Recently released reports from Public Religion Research analyze the views of Americans, mainline Protestants, and ELCA clergy on a variety of same-sex issues. Here are three of them:

New Findings from the 2008 Faith and American Politics Study (FAPS)*

Public Religion Research released a new report on same-sex marriage that examines trends in support and provides analysis of important religious and generational divides on this issue:

To read the full report, click here.

Same-sex marriage is not a high voting priority for Americans in 2008. Among all Americans, same-sex marriage ranks last of ten issues. White evangelicals do not rank abortion or same-sex marriage in their top five most important voting issues.

Younger Americans are much more supportive of marriage equality. Almost half (46%) of young adults (age 18-34) support same-sex marriage, compared to less than a third (29%) of all Americans.

Attitudes on same-sex marriage are shifting significantly among young people. In 2006, the American Values Survey found that 37% of young adults (18-34) supported same-sex marriage. Two years later, almost half (46%) of young adults now support same-sex marriage, an increase of 9 points.

Support for same-sex marriage is significant among some young religious Americans. Among young (18-34) white mainline Protestants and Catholics, close to half (48% and 44% respectively) support same-sex marriage. Among young evangelicals (18-34), a majority favor either same-sex marriage (24%) or civil unions (28%), compared to a majority (58%) of evangelicals overall who favor no legal recognition of gay couples’ relationships.

Having close friends and family members who are gay or lesbian increases support for same-sex marriage. Among Americans who are gay or lesbian or have a close friend or family member who is gay or lesbian, nearly half (48%) say they support same-sex marriage. Among those who have more distant relationships with gay or lesbian people (i.e. acquaintance, coworker), support drops to just 30%. And among those with no relationship with a gay or lesbian person support for same-sex marriage is only 14%.

Addressing religious liberty concerns significantly increases support for same-sex marriage. When asked whether they would support allowing gay couples to marry “if the law guaranteed that no church or congregation would be required to perform marriages for gay couples,” support for legalized same-sex marriage climbed 14 points, from 29% to 43%.

Religious groups that are more likely to hear negative messages about homosexuality are far more likely to oppose same-sex marriage. White evangelicals, for example, hear much more negative messages about homosexuality than white Mainline Protestants. The difference between these two groups on support for marriage equality is stark. Nearly 6-in-10 (58%) white evangelicals say there should be no legal recognition for gay and lesbian couples, compared to only 26% of white mainline Protestants.

Religious factors accounted for two of the top five most powerful independent predictors of views on marriage equality. The top five most powerful independent predictors of support for same-sex marriage, in order of importance, were the following: relationship with a gay or lesbian person, view of the Bible, political ideology, age, and religious affiliation.

*This Faith and American Politics Survey was conducted by Public Religion Research and sponsored by Faith and Public Life. This report was sponsored by the Human Rights Campaign.

Read the rest of this entry »

The July edition of Wired featured a series of articles on how people are in an increasing number of ways “Living by Numbers,” each highlighting ways in which there is a growing fascination with tracking every facet of life in order to improve oneself in some fashion. Today the Barna Group released a study that takes things a step further in the statistical analysis of church life by relating the size of congregations to their beliefs, behavior, and demographics. Take a look at How Faith Varies by Church Size, and see what you think. What exactly do the numbers indicate? And how should such an analysis affect the way we think about the nature of church and faith in our stat-obsessed age? 

Here is yet another letter pleading with the ELCA, this time not to sever itself from the Asian part of the Christian communion:

July 27, 2009

Dear Bishop Hanson and Colleagues in ministry,

Grace and peace be with you from our Lord and Savior Jesus Christ!

Thank you for your letter dated July 6 and a call to prayers for the assembly of the ELCA in August. We do remember you in our prayers.

We are informed about the four recommendations presented by the task force on human sexuality. These recommendations will be discussed and may be accepted by the assembly in August. This matter is also of great importance for us in Asia. Of special concern is the question of homosexual union blessings and the acceptance of ordained clergy in homosexual relationships. A decision to accept these two practices would be a source of profound embarrassment for the Lutheran Church in Asia.

Such a decision on the part of the ELCA would affect our companion relationships, as homosexual practice is regarded as sin in the vast ecumenical community in Asia.

Secondly, we live in a morally and ethically shaped society. Non-Christians as well as Christians regard homosexual behavior as immoral. If the Church accepts and practices homosexual behavior, it will be a big stumbling block for the vast majority of 1.3 billion Chinese, who need the Gospel of our Lord and Savior Jesus Christ.

Thirdly, the Evangelical Lutheran Church of Hong Kong regards homosexual practice as a sin and expressly states this in our discipline handbook. If the ELCA accepts such practices, it will be quite an embarrassment to explain to our members why our companion Church allows something which goes against the clear biblical norms of our own Church. We as part of the Lutheran Communion could not escape the accusation that the Church is listening to the modern culture rather than to the clear teaching of the Word of God.

Prayers we need in this moment of crisis. We do not know the outcome, but as the sage in the Bible taught us, “The king’s heart is a stream of water in the hand of the Lord” (Proverbs 21:1). We are in God’s hand.

Thank you for your companionship and support in Mission!

Blessings

In Christ,

Nicholas Tai, Bishop

Evangelical Lutheran Church of Hong Kong

(via Lutheran Forum)

Jeanna Bryner of Live Science reports on a recent study suggesting behavioral piety may be more difficult to come by than we typically assume. Maybe there is some scientific basis for the parable of moral turpitude, “I can resist anything … except temptation.”

If you think you’re generally good at resisting temptation, you’re probably wrong, scientists now say.

“People are not good at anticipating the power of their urges, and those who are the most confident about their self-control are the most likely to give into temptation,” said Loran Nordgren, senior lecturer of management and organizations at the Kellogg School of Management, Northwestern University, in Illinois.

The result: Many of us unwittingly expose ourselves to tempting chocolate or cigarettes, leading to a greater likelihood of indulging in addictive behaviors.

Nordgren reached the conclusion through a series of small, offbeat experiments done primarily with college students. The results may hold for the broader population, but that has not been studied.

In one experiment, more than twice as many smokers who thought they could resist temptation lit up a cigarette in a no-smoking test as those who realized they didn’t have so much control.

Those who puff out their chests in the face of temptation have a deflated view of others. “They also demonize others,” Nordgren told LiveScience. “They take a very dim view of other people who act impulsively, because they have this belief that they themselves wouldn’t act this way.”

The bottom line, Nordgren says: Avoid situations where such weaknesses thrive, and remember you’re not that invincible.

Hunger, cigarettes and sleep

The new study, which will be published in an upcoming issue of the journal Psychological Science, builds on past research showing that when not in the “heat of the moment,” individuals have a hard time understanding the depths of their cravings.

“If you aren’t feeling a cigarette craving or hunger or sexual arousal at this moment, I believe you have a real difficult time appreciating the transformative force of those experiences,” Nordgren said.

And most of the time, we aren’t gripped by impulse, he added.

To figure out how this so-called cold state (opposite of the “gripped by impulse” state) influences behavior, Nordgren ran experiments on:

Hunger pangs: Seventy-nine university students and employees rated a list of snacks from least to most favorite and then selected one. Participants were told, “You can eat the snack anytime you like. However, if you return the snack to this location in one week, we will give you four Euros (and you will get to keep the snack you chose).”

Questions also measured participants’ level of hunger. Satiated participants exposed themselves to more temptation, generally choosing their first or second favorite snack, while the hungry individuals selected their second or third favorite item. Those with full bellies were also less likely to bring back an uneaten snack, Nordgren said.

Cigarette cravings: Fifty-three university students who smoked were placed into a high- or low-control group, in which a bogus test suggested each had either a high or low capacity for impulse control. Then, the participants had to watch a film called “Coffee and Cigarettes” without smoking. Participants chose their level of temptation with corresponding levels of payoff. They could either keep the unlit cigarette in another room (lowest), on their desk, in their hand, or in their mouth (highest).

On average, low-control students chose to watch the film with the cigarette on the table, and those who thought they could easily resist temptation chose to keep the cigarette in their hand. About 33 percent of the high-control students caved and smoked during the film, while just over 11 percent of the low-control participants lit up.

Mental fatigue: An experiment of 74 college students revealed those who were drained mentally reported having less control of mental fatigue than their bright-eyed counterparts. The “sleepy” students also said they intended to leave about 53 percent of their studying to the last minute, compared with about 60 percent for the non-fatigued group.

The thinking is that the alert students couldn’t appreciate the enormous drawbacks of having a drained brain and so chose to leave more studying to the last minute.

Wider implications

The study has implications for all corners of our personal lives, Nordgren figures. For instance, can a recovering alcoholic attend booze-saturated parties and stay sober? Can a dieter frequent his favorite dessert buffets and refrain from binging? Can a committed husband have drinks with a past fling without fear of infidelity?

“The answer is probably ‘no,’” Nordgren said. “People have less self-restraint than they think, a false belief that often leads people to expose themselves to more temptation than they can handle.”

In addition, he added, the study results suggest people often can’t predict how they will react in a given situation.

“It’s not just about eating and addiction, but the ‘cold self’ has a really hard time understanding what you’re capable of in a moment of despair, in a moment of rage,” Nordgren said.

Open Letter from Carl Braaten to Herbert Chilstrom

by Carl E. Braaten — August 03, 2009

August 1, 2009

Dear Bishop Chilstrom,

Your Open Letter response (dated July 21, 2009) to the Lutheran CORE Open Letter on the ELCA Social Statement and Ministry Recommendations was forwarded to me. You invite a response to it, stating that you are “open to seeing things from a perspective that may not have occurred to me.” I feel I must accept your invitation, because it is I who was asked by LutheranCORE to assemble a small group of the ELCA’s brightest and best theologians to write a critique of the documents that will be debated and voted on at the ELCA Churchwide Assembly in August, 2009, in Minneapolis. Moreover, all of your criticisms of the CORE Letter are at the same time objections to doctrinal positions I have taught as a Lutheran theologian for over half a century. Your perspective and my perspective are so far apart that I am not sure it will be possible to reach any degree of mutual understanding. An outside critic reading what you wrote and what I am writing in this Open Letter might have a hard time believing that we belong to same church and affirm the same teachings of the Christian faith.

However, I think I do partly understand where you are coming from. Like you I was raised in the context of Lutheran pietism. There was not that much difference between Norwegian and Swedish Lutheran pietism. Both branches of American Lutheran pietism supported the LBI movement, to which you made a significant contribution. I never went to the LBI, but I was reared on something similar, namely, the biblical pietism of Norwegian Lutheran missionaries in Madagascar, many of whom attended the LBI. We not only read the Bible every day, but memorized lengthy passages and earned nice little gold stars for reciting them. I got enough of them to fill the firmament. I write about my bringing up in Madagascar in my soon to be published memoirs, entitled Proper Christum—Memoirs of a Lutheran Theologian (Eerdmans). I mention this because, although our backgrounds in Scandinavian pietism are similar, we each took a different turn along the way on our respective theological journeys. I went to Luther Seminary and you attended Augustana Seminary, both of which were not well equipped to point us well beyond the awakening theology of late nineteenth century pietism. As I looked down the road I realized that I would eventually need to make a decision at a crossroads, where one choice leads to the left and the other to the right. By left and right I do not have in mind what these words convey in the current American political lexicon. Most people would regard me on the “left” in that context. Turning left, theologically speaking, means to affirm the theology and methodology of liberal Protestantism; turning right means to reclaim the Great Tradition of historic Christianity prior to the Reformation, including the ancient Church Fathers and Medieval Doctors of the Church. I observed that many of my generation who came out of pietism veered toward liberal protestantism. What they held in common was a religious orientation defined by feelings and personal experiences. Subjectivity decides what is true. The ELCA Social Statement talks about the “bound conscience” as determinative on ethical questions—pure subjectivism. A few of my generation, some classmates, made the longer journey into a study of the ancient traditions which shaped the development of catholic orthodoxy, which I believe our Lutheran Confessors affirmed in a positive way. Pietist theologians were not much interested in the Church Fathers, or the Lutheran Confessions for that matter. They did have the Small Catechism, but that was about all.

Your Open Letter refers to the theological method you use in judging matters theological and ecclesial. They are “reason” and “experience”—your words. They trump Scripture and Tradition. Scripture and Tradition must pass the test of your reason and experience, not the other way around. Such a priority is the essence of liberal protestant theology as I have encountered it. Karl Barth identified liberal Protestantism as a heresy. I believe he was right about that.

In my judgment most of the theologians and bishops of the ELCA today are deeply embedded in the thought patterns of liberal Protestantism, even while pretending that using a few Lutheran slogans offers any immunity from such a fate. You have probably noticed that more than a hundred of so-called teaching theologians of the ELCA have signed a statement that agrees substantially with your views. I would not draw much comfort from that. (I do not see anything in your letter to differentiate your thinking or that of the teaching theologians from any of a dozen liberal Protestants I could cite who speak or write on the same topics.) Yes, reason and experience are in command. Whose reason and experience? Not the Church’s, as defined by millennia of teaching by the fathers, martyrs, saints, doctors, evangelists, and missionaries, down through the centuries and across all cultures, but yours and those with whom you agree during the last 20 years of American culture-conforming Christianity. I do not believe you can quote a single major Lutheran theologian who agrees with your views prior to the birth of the ELCA twenty years ago. Meanwhile, many in the ELCA rejoice that finally Lutheranism is making it on the big stage of American religion, like the other mainline Protestant denominations.

You quote a few statements I wrote in Christian Dogmatics about the biblical canon and the “canon within the canon.” “The ultimate authority of Christian dogmatics is not the biblical canon as such, but the gospel of Jesus Christ to which the Scriptures bear witness—the ‘canon within the canon.’” “Jesus Christ is the Lord of the Scriptures, the source and scope of its authority.” I was trying to express a Lutheran understanding of Scripture, in contrast to the biblical literalism of Protestant fundamentalism. But in no way does it lead to the view of the Bible in liberal Protestantism. You seem puzzled by the reference in the CORE Letter to the “Word of God.” What does it mean? You are right that the Word of God can mean one of three things, the incarnate Word, the written Word, or the proclaimed Word. In this case, the context makes clear that it means the written Word of God, the Bible. I do not believe that the other two meanings of the Word of God diminish by a single iota the authority of the written Word of God.

My understanding of Scripture as Word of God is very different from Gerhard Ebeling’s, whom you quote. Ebeling was not a confessional Lutheran. His role in the controversy surrounding Bultmann’s demythologizing proposal made clear his opposition to the confessional Lutherans, such as Edmund Schlink, Peter Brunner, Ernst Kinder, Wolfhart Pannenberg, and many others. None of them could agree with Ebeling that “the Word of God is solely that which proclaims and communicates the will of God as revealed in the crucified Christ.” Like so many German theologians from Schleiermacher to von Harnack to Bultmann, Ebeling devaluated the Old Testament as coequal with the New Testament in revealing the Word of God through the Bible as a whole. Luther would not do that. He was a Professor of the Old Testament and believed that it communicates the Word of God. For Luther the Ten Commandments were the Word of God. The Law was the Word of God, not only the Gospel. To reduce everything in the Bible to the “crucified Christ” is an example of that “gospel reductionism” that is plaguing the ELCA and many of its theologians. The word for such an error is “antinomianism,” condemned as such in the Formula of Concord. No doubt you remember very well the two “Call to Faithfulness” conferences held at St. Olaf College in 1990 and 1992, the latter at which you spoke. Three Lutheran journals sponsored the conferences, Dialog, Lutheran Quarterly, and
Lutheran Forum. Already alarms were going off that the ELCA was moving in the direction of liberal Protestantism on many fronts. One thousand people attended the first conference and eight hundred the second, so we were not alone in detecting early signs of trouble in the ELCA. Although the theologians addressing the two conferences held different views amongst themselves on ecclesiology and ecumenism, almost all agreed that the commitment of the ELCA to teach according to the Lutheran Confessions was becoming nominal at best. Even the name of the Holy Trinity was up for grabs in some circles.

During those two conferences I do not recall that one word was spoken about sexuality or homosexuality. The controversy over sexuality arose later. In the last ten years it has become the all-consuming issue in the ELCA, arising not from the people at the grassroots but driven by the leadership at many levels. It should be clear that the theologians who signed the CORE Letter (around 60 of them) hold the same views concerning the slide of the ELCA toward liberal Protestantism as those journal theologians who issued the “call to faithfulness” in 1990 and 1992.

That call went unheeded. It is clear that what ails the ELCA, in our view, is not all about sexuality. It is about the underlying pervasive theological condition that gave rise to the possibility that a Lutheran denomination could devote more than a decade’s worth of its time, money, and energy to an issue that has always been deemed beyond consideration by all orthodox (small “o”) churches from the first century until now. Only a few North American liberal Protestant denominations made the issue of sexuality their cause célèbre, starting approximately one generation ago. This is only further convincing evidence that the ELCA has bought into the kind of theological methodology (reasoning) that has always characterized liberal Protestantism. You make clear what that is. Of the four principles of a sound theological method—Scripture, tradition, reason, and experience—you assign to reason and experience the place of pre-eminence. Luther called “reason” the whore of Babylon. And in the name of “experience” every crime and heresy known to humankind have been committed. So we have to ask, “whose “reason” and whose “experience” should we trust? Not mine, all by myself. Not the “reason” and “experience” of late-North American Christians who have been marinated in the culture of what Pope John XXIII called a “culture of death and decadence.” The Germans have a word for the kind of ecclesial phenomenon that results from elevating “reason and experience” at the expense of “Scripture and Tradition”—“Kulturprotestantismus.”

I was rather stunned by the anti-Catholic sentiments you express in your Open Letter, which I can only guess must arise from deep-seated Protestant prejudice. When the ELCA is falling off a cliff into heterodoxies and heresies of its own, it seems rather disingenuous to worry about some positions and practices that Lutherans have traditionally found objectionable in Roman Catholicism. If this is not the pot calling the kettle black, what is? Maybe it is more a case of seeing the speck in the other’s eye while ignoring the log in one’s own. Astonishingly, you utter not a word of criticism of anything going on in the ELCA, except against those who are faithful to the long-standing tradition of Lutheran ethics on homosexual practices. Helmut Thielicke, a Lutheran theologian, spelled this out in his book, The Ethics of Sex, which I still regard as better than anything any other Lutheran has ever written on the subject. If one does not agree with him, one should produce better arguments than appealing to “reason” and “experience,” as though those are the only warrants available for the approval of the ordination of women. When I approved the ordination of women, which I did early on, I did not do so on the basis of my “reason” and “experience.” There are better biblical and theological arguments.

You seem to agree with the liberal Protestants who are calling for “a new reformation.” Historical providence gave us one event called “the Reformation,” but judging from what is happening to Lutheranism in the Scandinavian countries and North America, it is not turning out so well. The “new reformation” of Serene Jones, Cornel West, and Gary Dorien (I witnessed Bill Moyer’s program too) is nothing but a repristination of the old “social gospel movement” that withered under the criticism of the neo-orthodox theologians (Karl Barth, Reinhold Niebuhr, and others). H. Richard Niebuhr summed up the preaching of the liberal Protestants quite well: “A God without wrath brought people without sin into a kingdom without judgment through the ministry of a Christ without the cross.” That is still the God of liberal Protestantism, some of whose brightest and most eloquent spokespersons happen to be the very professors of Union Theological Seminary that you cite. It was their collective thinking that you find so “riveting.” If you have read their writings, as I have, you will have a clearer idea of what they mean by a “new reformation,” rather than learning of it merely from a program edited for TV. Their idea of the “offense of the gospel” is not what the apostle Paul had in mind. Nor do they mean the same thing as the New Testament as a whole when they talk about “the crucifixion and resurrection.” For them these words are metaphors that refer to the kind of social praxis they are calling for in our historical period rather than to the salvific occurrence of what God has already accomplished through the once-for-all death and resurrection of Jesus of Nazareth. It has always been the tactic of liberal Protestant theology to co-opt the language of the Bible and the Christian tradition and pour utterly different meanings into them.

I have not responded to all the points of criticism you raise in your Open Letter. I am sorry that you deem it important to pray for the passage of a Social Statement that is a theological embarrassment to anyone or any church that claims to be faithful to the Lutheran Confessions. Why not face the truth: the members of the Task Force who drafted the statements now before the church lacked the theological competence for the assignment. God may well answer your prayer, however, by sending the ELCA into another Babylon, into exile from all that Jesus prayed for in his High Priestly Prayer in John 17.

In 2005 I wrote an Open Letter to Bishop Mark Hanson, which contained many of the things I have written in this letter to you as the former presiding bishop of the ELCA. Nothing in the ELCA has changed for the better in the meantime. That is why I have felt compelled to write this letter. My fondest hope would be that I have completely misunderstood your position on theology and ethics, but to me it seems to resemble the theological errors of liberal Protestantism that I believe are inimical to the truth and mission of Christ’s gospel in our time.

Sincerely,

Carl E. Braaten

Hispanic pastors in the Florida-Bahamas Synod have written a letter urging the ELCA churchwide assembly to defeat the proposed sexuality social statement and the ministry policy recommendations. Other ELCA Hispanic pastors may add their signatures to the letter by contacting Pr. Eddy Perez.

Hispanic Pastors Letter

Former ELCA bishop Herb Chilstrom has responded in kind to the Open Letter published by Lutheran CORE addressing the pivotal issues before the churchwide assembly taking place later this month in Minneapolis, MN.

HERBERT W CHILSTROM
1211 Pine Pointe Curve
St. Peter, MN 56082

An Open Letter Response to the CORE Open Letter

When a friend sent a copy of the Coalition for Reform (CORE) Open Letter I was not surprised to see many of the signatories. A few, however, caught my attention – those of you to whom I am sending my own open letter response.

I’d like to share my perspective on the fundamental issues that are raised in the CORE Letter and invite you — if you wish — to reply. I’m open to seeing things from a perspective that may not have occurred to me.

The CORE Letter focuses on five basic issues that touch on far more than human sexuality. They are:

• How we use the Bible in dealing with complex social issues; • How a church body makes decisions on divisive questions; • How those decisions impact our relationship with other Christian churches; • How we maintain honest rosters of ordained ministers; • How church membership is affected by decisions we make.

First, the biblical issue. Critical in this area is consistency. I find major problems with the CORE Letter when it speaks about the “Word of God.” At best, this section is confusing; at worst, misleading. What is meant by “Word of God”? Jesus Christ, the living Word? The Bible, the written Word? Preaching and witness, the spoken Word? What did you understand “Word of God” to mean when you signed the letter?

When our church was born the constitutional language regarding “Word of God” was hammered out very carefully. The framers made certain to avoid any confusion between our various understandings of that term.

It was those important distinctions that helped me in my own wrestling with the sexuality questions. Like you, I knew that our decision to ordain woman and retain some divorced pastors on our rosters were not decided exclusively on the basis of a few biblical texts or our long-standing tradition in either area. We believed there were deeper streams in the Holy Scriptures that we needed to listen to. Furthermore, plain reason and our experience with the work of some women and some divorced pastors led us to include both on our rosters.

When I came to sexuality issues, I knew that I could not employ a method that differed from what I had used to deal with those two issues. When I saw the kinds of ministry being done by gay and lesbian persons, including those in faithful relationships, my reason and experience convinced me that I must change my stance.

Some of you, like Corinne and me, may use For All the Saints for your daily devotional readings. Edited by Frederick Schumacher, a signatory with you of the CORE Letter, the book has been our companion for many years. On Tuesday of Pentecost 6 there is an insightful reading from Gerhard Ebeling. “…one must allow the individual passage off Scripture to say what it says,” writes Ebeling, but one cannot simply assert that it is the Word of God. For the Word of God is solely that which proclaims and communicates the will of God as revealed in the crucified Christ.”

So we have to ask – as we did with the role of women and the place of divorced persons — if a collection of a few verses is the last word. Or is Christ saying something different to us at this moment in the history of the church?

Carl Braaten – anotherr signatory of the CORE Letter – has also been helpful to me. He poinnts out the important distinction between the canon of the Bible – every chapteer and verse – and the canon within the canon – the essential message that points to Jesus Christ at its heart. In Christian Dogmatics he writes:

The ultimate authority of Christian dogmatics is not the biblical canon as such, but the gospel of Jesus Christ to which the Scriptures bear witness – the “canon within the canon.” Jesus Christ himself is the Lord of the Scriptures, the source and scope of its authority. (Vol. 1, p. 64)

Failure to pay attention to this important distinction, writes Braaten,

…finnally triumphed and today survives in Protestant fundamentalism. The canon which was open and flexible in Luther’s thinking became closed and rigid… (Ibid.)

Here again one must ask, “After all those years of certainty that neither Scripture nor tradition allows us to ordain women or retain divorced clergy on the roster, can we change our mind?” We did. And who wants to turn back the clock on those decisions?

From this perspective, I don’t believe it is as radical as some would have us believe, that we should change our minds about the ordination of gay and lesbian brothers and sisters in Christ in faithful relationships.

Second, what majority is needed on issues that are divisive? You are calling for 2/3. But if you are as deeply convinced that the church is headed in the wrong direction if it approves the Statement and Recommendation, is it not for you an unacceptable outcome if the vote is 2/3 plus one? Or even 90% plus one? And why does 2/3 plus one make us more certain the Holy Spirit is guiding us?

Third, I’m guessing, given the deep commitment all of us have to ecumenism, that this may be a major reason for many of you to oppose the Statement and Recommendation. I must ask: Do you favor (and did you possibly even once vote for) the ordination of women? If so, why? Do you not realize that it was the first nail in the coffin of further ecumenical progress with certain churches? Do you therefore regret our decision to ordain women? Would you support revisiting that decision in order to foster better ties with the Roman Catholic and Orthodox churches?

As you must know, neither of those churches has yielded one iota on this important issue. If anything, their stance has hardened. How long are we going to live with the illusion that Vatican II is alive and well in Roman Catholicism? Bishops removed from office because of their resistance to Vatican II have been reinstated. In spite of our agreement on justification, the practice of permitting indulgences to shorten time in purgatory has been restored in some parishes, with no objection from the Vatican. And now in recent weeks we have learned that the Vatican has launched an investigation of American nuns, probing three areas: their failure to promote a male-only priesthood, their reluctance to teach that membership in the Roman Catholic Church is the means to salvation, and their stances on homosexuality. Should we hold up ecumenical relationships as a reason to back away from a vigorous discussion and decision on the justice of giving full rights to our gay and lesbian brothers and sisters in Christ?

Like you, I am troubled by the prospect that a favorable decision could seriously disrupt our communion with sister churches in the Lutheran World Federation. I have been to these churches. I know what a price some pay to remain faithful. But I also know that in the end they know, as we do, that we are held together by something more fundamental than either their or our stance on a given social issue. I fully expect that after some initial pain, we will continue to be in solid unity with them.

Fourth, the CORE piece worries about a double roster, gay and straight. I fail to see the issue. We have always had multiple rosters if differences are taken into account. In the early years after the ordination of women I was a synod bishop. Though we tried to deny it, we surely had at least two rosters – male and female. Con
gregations were keenly aware of the distinction. At times they rejected excellent candidates for no other reason than that they were women. The same could be said for other distinctions: Black and Caucasian; Hispanic and non-Hispanic. Go back far enough and there were congregations where – believe it or not — just being a Norwegian or a Swede put one into a separate category! Yet, in spite of those multiple “lists” we never forced a congregation to call someone it did not vote to call. It will be no different if we agree to ordain persons in same-gender relationships. It will still be, as it has always been, local option.

Fifth, there is the numbers game. Pointing to the Episcopal Church and the United Church of Christ just doesn’t work. In spite of their resistance to change on the gay/lesbian issue, the Presbyterians and Methodists have also lost many members. If the Lutheran Church – Missouri Synood and other conservative churches were growing as we shrink in size, one might believe that there is a direct link between declining membership and our stance on an issue like this. I don’t believe it. At our church here in St. Peter, Minn – only the second congregation in Minnesota outside the Twin Cities to become a Reconciled in Christ (RIC) church – we lost two families from a conngregation of well over 1,100. Both joined another ELCA congregation. Gay and lesbian members, even in this non-metropolitan setting, now feel at ease in our church. It has quickly become a non-issue.

Like you, I work hard to build the membership of our local church. I regularly invite people to come to our church. The results are not encouraging. Much as I would like our ELCA to be a growing church, I have come to believe that the core issue is much deeper. It is rooted in our increasingly diverse and materialistic society.

Let me illustrate. One day I sat down with a blank piece of paper. I started with Corinne’s and my parents – pious, ordinary and very faithful members of Lutheran congregations. Their children – a total of 13 – have all been members of Lutheran congregations, with two exceptions, one sister who became Evangelical Covenant and another who became Presbyterian.

It was when I counted the next generation — our children and our nephews and nieces – 34 in number – that I was in for a shock. Among these 34 in this generation I found:

10 are members of ELCA churches. 14 are members of denominations ranging from Presbyterian to Southern Baptist to Assemblies of God to Missouri Synod to Roman Catholic to Evangelical Covenant to Free Lutheran to Quaker to independent.

But here’s the kicker – 10, in spite of having been raised in faithful church-going families — have no church affiliation whatever. As the wife of one of my unchurched nephews said to me at a wedding a few weeks ago, “We’re very spiritual. We just don’t care for the organized church.” Another told me she arrives at her desk a half-hour early every morning so that she can have time to read her Bible and pray. But she has no interest in belonging to a congregation. That makes me very sad. Incredibly sad.

If you asked those in this generation if our stance on homosexuality kept them away or drove them to another denomination they would probably look at you and wonder where you’ve been in the last couple of decades. For them, given their acquaintance with many respectable and responsible gay and lesbian friends and work associates, it’s a non-issue.

I hope your family looks different. But I suspect that in most cases it doesn’t.

Are we in the ELCA on our way to becoming a minority people in an alien culture? Possibly so. That makes me sad, too. But I also believe that it may be the gateway to becoming a stronger and more spiritual and more just church.

Did you happen to catch Bill Moyers on PBS on July 3rd when he interviewed Serene Jones, president of Union Seminary (NYC), Gary Dorrien, Reinhold Niebuhr professor of social ethics at Union, and Cornel West from Princeton? It was one of the most riveting telecasts I’ve seen in years. Their collective opinion is that we in the so-called mainline churches are moving into a time when only a new reformation will save us – a reformation that focuses on the offense of the Gospel of the crucifixion and resurrection and advocates unapologetically for justice for the poor and the disenfranchised. I think they’re right on target.

And that’s why I strongly favor the Statement on Sexuality and the Recommendation coming to the Assembly.

I pray for its passage. I pray it will be a strong message to the world that we are a church that includes rather than excludes those who love our Jesus as intensely as I do–and as you do. Yes, and a church that welcomes as pastors those whose only difference is that they are gay or lesbian and long for a faithful relationship.

Thanks for your time. Knowing you as I do, I also know that we are one in our prayerful concern for the church we all love.

–Herbert Chilstrom

    HATTIESBURG, Miss. (ELCA) — Prayer, worship and fun were prominent
as more than 200 delegates of the youth organization of the Evangelical
Lutheran Church in America (ELCA) met in convention July 26-30 at the
University of Southern Mississippi (USM). “Open Eyes, Open Mind, Open
Heart” was the theme as leaders of the Lutheran Youth Organization (LYO)
engaged in the business of their organization and in leadership
development.
    The LYO is an organization of nearly 100,000 high-school age members
of ELCA congregations across the United States and Caribbean. Nathaniel
Viets-VanLear, LYO president, Chicago, chaired the convention. Delegates
elected Nicolette Faison, Elmont, N.Y., to succeed Viets-VanLear.
    The LYO meets in convention every three years, and in 2006 it asked
the LYO board to “develop a process to explore, study and critically
examine the identity, purpose, core values and structure of the LYO,
bringing a report and recommendation to the 2009 LYO Convention.”
    Delegates received a committee report and established a
restructuring committee “to complete this process by developing and
assisting in the implementation of all recommended and approved changes.”
The process will include drafting reports on mission and purpose in 2009
and on ministries and structures in 2010.
    The convention asked the restructuring committee to reconsider a
recommendation limiting those elected to the LYO board to people entering
the 10th and 11th grades.  Delegates said 14 year olds should be
eligible, as well as others entering 9th and 12th grades.
    In another resolution, the convention asked that the committee
become a standing committee of the LYO and “remain intact throughout the
restructuring of LYO to evaluate changes as they happen.”
    Delegates adopted other resolutions to limit the use of disposable
water bottles, promote service opportunities among youth across the
church, support a peaceful end to the violent acts in Darfur, “raise
awareness and to advocate for the issues of poverty in the United
States,” and urge ELCA congregations to provide safe places where young
people can engage in open conversations about unhealthy behaviors.
    The convention “implored” youth across the ELCA to involve
themselves in synod assemblies. Congregations of the ELCA are organized
into 65 synods, which meet in assemblies annually.
    Delegates passed a resolution supporting adoption of a proposed
social statement on human sexuality that the ELCA Churchwide Assembly
will consider when it meets Aug. 17-23 in Minneapolis.
    The convention urged ELCA congregations to consider including a
statement in their mission statement or other church documents to welcome
all lesbian, gay, bisexual, transgender or “questioning” people.
    As part of its leadership development program, an afternoon of the
convention was devoted to delegates understanding Hattiesburg’s
contribution to the U.S. civil rights movement.
    Hattiesburg hosted the largest “Freedom School” in Mississippi in
the summer of 1964.  More than 3,000 volunteers served 650 to 675
students in communicating the racial injustices of the time when the
civil rights movement was in its infancy.
    A sample of the 831 photographs Herbert E. Randall Jr. took in 1964
was set up on easels around the convention hall. Delegates heard from
several scholars of 45 years earlier, including Clarence Magee, president
of the NAACP chapter in Forest County, Miss.
    Some of the delegates took a bus tour of Freedom School sites in the
area. Others learned and wrote freedom songs, and watched documentaries
on the civil rights movement and the murder of Emmett Till. Till was an
African American teenager murdered in Mississippi in 1955, after
reportedly whistling at a white woman.  His murder is considered a
leading event in the civil rights movement.
    Delegates also learned U.S. history and the significance of debate
in the civil rights movement.
    In another element of leadership development, delegates attended
workshops about the ELCA strategy on HIV and AIDS, the ELCA Book of Faith
initiative, biblical storytelling, the Lutheran Volunteer Corps, Israel
and Palestine, Lutherans in the South, conflict resolution, disaster
response and preparedness, deaconesses, and welcoming people of all
sexual orientations and gender identities.

    Information about the Lutheran Youth Organization is at
http://www.ELCA.org/lyo on the ELCA Web site.

(via ELCA News Service)

An update from the Reporter on new LCMS missionaries.

by Katie Kuekes
 
Although A.J. Davis will be the first Synod missionary to serve in Presov, Slovakia, he doesn’t view that assignment to unfamiliar territory and people mission-orient-1.gifas intimidating, but rather as a continuation of mission history that goes back to the early church.
 
A member of Crown of Life Lutheran Church in Colleyville, Texas, Davis was one 28 new LCMS missionaries at Concordia University Chicago (CUC), in River Forest, Ill., May 31-June 10 for an annual training and orientation session led by LCMS World Mission staff. In Slovakia, Davis will teach English-as-a-Foreign-Language (EFL).
 
Davis described all the new missionaries at LCMS World Mission’s 2009 missionary orientation and training as “like-minded, … a good bunch of people who are willing to go into different cultures. … We’re disciples. It’s a humbling experience to know that as those in missionary service, we join in an ancient tradition of Christians.”
 
The 28 new missionaries in training for international work join 12 others that LCMS World Mission already has placed for the first time — totaling 40 new Synod missionaries in service since last year’s orientation.

Three new national missionaries also have been placed and begun serving in Boston, Chicago, and Newark, N.J.
 
Among the missionary group at CUC were 12 EFL teachers and “relationship builders,” two deaconess interns, two communications specialists, four career-missionary families, and a vicar. Their assignments are literally across the globe, to every area served by LCMS World Mission.
 
Regional directors, LCMS World Mission staff based in St. Louis, pastors, and others led the orientation and training, which included workshops on raising support, spiritual warfare in the field, and connecting and building meaningful relationships.
 
During an “urban plunge,” groups of trainees entered several Chicago ethnic neighborhoods with a list of tasks to complete — to become more comfortable interacting with people from unfamiliar cultural and language backgrounds.
 
New missionaries also shared thoughts about their upcoming service.
 
Peter Pfaff, who was born in South Korea to missionary parents, and who just graduated from Concordia University Texas, at Austin, will go to Japan tmiss-orient-group.gifo teach EFL through LCMS World Mission’s Volunteer Youth Ministry program. He said he is excited at the prospect of learning the Japanese language.
 
“After years of taking biblical Greek and Hebrew,” Pfaff said, “it will be nice to actually speak what I learn.”
 
Rev. David Mahsman, a new career missionary from St. Louis, has worked with LCMS World Mission since 2005 as assistant to the executive director. Along with his wife, Lois, Mahsman will be based in Frankfurt, Germany, serving with LCMS World Mission’s Eurasia team as the director of special assignments.
 
He said he considers his assignment as part of “a full circle — that the faith came to North America from Europe, and now we need to take the faith back because today’s Europeans have drifted away from it. Whatever I can do to restore the Gospel to the land of most of our ancestors is a positive and godly thing.”
 
For more information about service opportunities through LCMS World Mission and to view photos from this year’s orientation at Concordia University Chicago, visit LCMS World Mission’s Web site at www.lcmsworldmission.org.
 
To download the new missionaries’ prayer cards, go to www.lcmsworldmission.org/prayercards.

Katie Kuekes, a participant in LCMS World Mission’s new missionary orientation and training this year, is preparing for first-time missionary service as the communication specialist for Eurasia.

As the Evangelical Lutheran Church in America has drifted away from the Christian and Lutheran traditions under the leadership of Mark Hanson, several people have attempted with open letters to persuade him and inform others of various tragic courses of action the denomination has taken in its brief history, with the hope that there might be some possibility of change. Letters have been written by Dennis Bielfeldt, Carl BraatenGeorge Paul Mocko, Gerhard Forde and James Nestingen, and Paul Spring, (please share any others you know of in the comments), and here is the latest, from Paul R Hinlicky (via Lutheran Forum):

Dear  Bishop Hanson,

On July 1, 2009, you released a pastoral letter on the unity which we have in Christ Jesus even in the midst of severe and growing polarization in the ELCA. You noted that “we remain a church body that is not of one mind about these decisions [on the draft Social Statement and Recommendations for Ministry], and that these continuing differences have raised concerns among some about whether we are headed toward a church-dividing decision.” Towards the conclusion of your letter you summon “this church,” the ELCA, to maintain this unity: “Some may question why I am writing and wonder if this letter is advocating for a particular position on the questions before the churchwide assembly. It is not. Rather, it is an honest expression of my conviction that the Gospel of Jesus Christ, God’s mission for the life of the world, and the members of this church deserve this witness from us: In Christ we are members of one body serving God’s mission for the life of the world.” You thus called us to faith in this unity of the ELCA.

I am glad that you have awakened to the imminent danger threatening the unity of “this church.” Since I am one of the ELCA’s Teaching Theologians who has in fact repeatedly warned of the danger of a “church-dividing decision,” and since I unhappily confess to reading your disavowal of partisanship on the matter before us with less than full confidence, I am responding publicly to the remarkable reasoning I find in your letter.

You write against “a fear that unity depends on the actions of church leaders or assemblies.” Against this fearful misapprehension, you urge that unity “comes to us because God gives it freely and undeservedly in Jesus Christ. Although everyone in leadership shares responsibility for stewarding our unity in Christ, it will not be won or lost at the churchwide assembly in a plenary session vote. Rather, it will be received as a gracious gift from God when the assembly is gathered each noon by the Word and Sacrament through which God gives us unity, making us one in Jesus Christ. We hold in common this confession that God makes us one in Jesus Christ, but it is not making this confession that makes us one. Rather, because God unites us to Jesus Christ in Baptism we are also united to each other in one body that transcends any other difference. Paul states this clearly. “For in Christ Jesus you are all children of God through faith. As many of you as were baptized into Christ have clothed yourselves with Christ” (Galatians 3:26-27).

It is remarkable that you draw this conclusion about the ELCA’s unity from the Letter to the Galatians which warns against receiving any other gospel (Galatians 1:6-9) and demands testing of doctrine and church practice by the rule of faith (Galatians 6:15-16). But what is even more remarkable is that you apply this gospel theology of our God-given unity in Christ through baptism into His death and resurrection, not to the one, holy, catholic and apostolic church, but to an American Protestant denomination, the ELCA, on the cusp of a self-induced institutional catastrophe. This is an egregious category confusion. But it is far worse than a merely intellectual mistake.

You apply this wonderful gospel theology of new human unity given in Christ to a separated denomination’s institutional existence, on the occasion of a decision that may seal its sectarian stance and burn bridges to Christians through 2000 years of history, across the range of ecumenical relations opened up in the last generation since Vatican II, and indeed within the world-wide Lutheran communion.

This is a theological abuse of the holy sacrament. Your letter uses the right theology of holy baptism falsely, that is, to serve the institutional interests of a separated American denomination possibly about to make a sectarian decision, rather than to challenge that separated American denomination to deal with the real implications of its baptismal bonds to other Christians in the decision facing it.

If what I have just said is not clear to you, permit me to ask you in turn as bishop of my church: Why should I trade my baptismal unity in Christ with Catholics, Orthodox, Evangelicals, the consensus fidelium through the ages, and indeed the vast majority of member churches of the LWF in order to stay in an American Protestant denomination which increasingly asks me to support things I conscientiously judge to be heterodox, indeed, at variance with baptismal faith itself in the Father, the Son and the Holy Spirit?

I said I was glad that you have awakened to your duty as bishop to minister to the unity of the church, and I mean it. Accordingly, permit me this counsel. The truly pastoral thing to do now would be to cease blaming the bearers of bad news for “this church’s” own failings of process and theology. The truly pastoral thing to do now would be to come out for the 2/3rds rule, as own your council of Bishops recommended by a vote of 44-15, or, even better, to advise the assembly that it has no right to change binding doctrine as specified in the ELCA Constitution Chapters Two and Three.

The truly pastoral thing to do now would be to urge that the draft Social Statement be sent back to the drawing board for failing to gain a theologically convincing Lutheran interpretation of the problems of human sexuality, and for failing to uphold the normative status of the confessional doctrine of marriage, to which the ELCA is committed by its Constitution and, apart from which commitment, has no claim on conscience for institutional loyalty. The truly pastoral thing to do now would to stop the torture that has sapped the strength and demoralized “this church” for so many years and support defeat of the draft Social Statement, the Four Recommendations and adoption of a 10-year moratorium on the issue.

Paul R. Hinlicky

N.B. This letter was sent on July 3. So far, no response has been received.

Lutherans For Life and LCMS World Relief and Human Care are encouraging Lutherans to join a free webcast discussion about the health care reform legislation under consideration by Congress, as it pertains to abortion.

During the 70-minute program, broadcast live at 9 p.m. EST July 23, congressmen and nationally-known leaders including Tony Perkins of the Family Research Council, Dr. James Dobson of Focus on the Family, and Father Frank Pavone of Priests for Life will discuss:

  • mandated access to abortion services, even if a community doesn’t want a clinic.
  • clauses that would require medical professionals to perform abortions, which circumvent the “conscience clause.”
  • mandated tax-payer-funded abortions.
  • future health care rationing.
  • action steps you can take to make a difference.

To listen to the live webcast and submit questions, register at www.stoptheabortionmandate.com

(via the Reporter)

Episcopalians, Lutherans Taking Action on Sexuality Topics 09-154-MRC CHICAGO (ELCA) — The 2009 General Convention of the Episcopal Church took a series of actions on the topic of human sexuality July 8-17 in Anaheim, Calif. The Evangelical Lutheran Church in America (ELCA) will also make decisions on matters concerning the topic at its 2009 Churchwide Assembly Aug. 17-23 in Minneapolis. The ELCA and Episcopal Church have been “full communion” partners since 2000. The relationship is based on a common confessing of the Christian faith. The denominations collaborate on various ministry initiatives, may provide for the interchangeability of ordained clergy and engage in worship together. On behalf of the ELCA, the Rev. Donald J. McCoid attended the convention. He said the actions of the Episcopal Church “do not parallel what will be before our churchwide assembly, although some of the concerns are similar.” “The Episcopal Church has a different process for considering human sexuality issues and policies,” said McCoid, executive director, ELCA Ecumenical and Inter-Religious Relations. During their convention, Episcopalians passed a resolution designed to open ordination to anyone in the denomination through a discernment process outlined in the church’s Constitution and Canons. The resolution also reaffirmed the Episcopal Church’s participation in the worldwide Anglican Communion, noting that members of the communion hold opposing views on matters related to human sexuality. In a separate action, the convention called for a collection of theological resources and liturgies for same-gender blessings. The convention authorized the denomination’s House of Bishops and Standing Commission on Liturgy and Music to devise and oversee an “open process” that would invite Episcopalians to gather such resources, and it requested a progress report on this work to be delivered to the 2012 convention. The action states that Episcopal bishops, “particularly those in dioceses within civil jurisdictions where same-gender marriage, civil unions or domestic partnerships are legal, may provide generous pastoral response to meet the needs of members of this church.” It also “honor(s) the theological diversity of this church in regard to matters of human sexuality.”

Voting members of the ELCA Churchwide Assembly are scheduled to consider two documents related to human sexuality. One is a proposed social statement on human sexuality, “Human Sexuality: Gift and Trust.” Social statements are theological and teaching documents that form the basis for policy in the ELCA. The other document is a “Report and Recommendation on Ministry Policies.” The recommendation asks the assembly to consider a process to change ministry policies to make it possible for Lutherans, who are in “publicly accountable, lifelong, monogamous, same-gender relationships,” to serve as ELCA associates in ministry, deaconesses, diaconal ministers and ordained ministers. Both documents were mandated by previous churchwide assemblies. The assembly is the highest legislative authority of the ELCA. The theme of the 2009 ELCA Churchwide Assembly is “God’s Work. Our Hands.”
 
- – - News about the 2009 Episcopal Church General Convention is available at http://ecusa.anglican.org/79425_ENG_HTM.htm on the Web. Information about the 2009 ELCA Churchwide Assembly is at http://www.ELCA.org/assembly on the ELCA Web site. For information contact: John Brooks, Director (773) 380-2958 or news@elca.org http://www.elca.org/news ELCA News Blog: http://www.elca.org/news/blog

(via ELCA News Service)

The 2009 St. Michael Liturgical Conference will be held at Zion Evangelical Lutheran church of Detroit, Michigan, on Monday, September 28, 2009, with registration beginning at 8:30 a.m.

The conference will focus on the Triduum Sacrum. The keynote presentation, “The Triduum Sacrum and the Paschal Catechumenate” will be given by the Rev. Dr. Kent Burreson, Associate Professor of Systematic Theology and Dean of Chapel of Concordia Seminary St. Louis.

Sectional presenters will include Fr. Burnell Eckardt, Pastor of St. Paul, Kewanee, and editor of Gottesdienst magazine; Fr. Richard Zeile, Pastor of St. John Lutheran Church of Taylor, Michigan, and past Associate Pastor of Zion Detroit; Fr. Eric C. Forss, Pastor of Immanuel Lutheran Church in Howell, Michigan, and editor of Portals of Prayer; and Fr. Mark Braden, Pastor of Zion Detroit. Sectional presentations will treat of the ceremony, rubrics and rite of the Maundy Thursday Chrism Mass, the Stripping of the Altar, Good Friday, the Stations of the Cross, and the Vigil of Easter.

Holy Mass will be celebrated at 9:00 a.m. Fr. David Petersen of Redeemer Lutheran Church, Fort Wayne, will preach. The Rt. Rev. David Stechholz, Bishop of the English District of the Lutheran Church-Missouri Synod, will preside. Fr. Braden will celebrate.
Bishop Stechholz will address the conference during the luncheon.

Most Liturgical Conferences deal with the Theology of Worship. This Conference deals with the practical application of Lutheran Liturgical Theology.

The St. Michael Liturgical Conference is for pastors and laymen concerned with the Evangelical-Lutheran liturgy. It will inform them of the liturgy’s rubric, rite, and ceremony so that they might make informed decisions about local customs in their parishes.

More information on the conference and registration forms will be available soon.
Zion Evangelical Lutheran Church
4305 Military
Detroit, Michigan 48210
(313) 894-7450
http://www.ziondetroit.org
email – church@ziondetroit.org

Here is a fabulous analysis of the recent use of the term “heresy” by Katherine Jefferts Schori, Presiding Bishop of the Episcopal Church (USA), from Albert Mohler:

Several years ago, Methodist theologian Thomas C. Oden announced a most unusual quest: “I am earnestly looking for some church milieu wherein the sober issue of heresy can at least be examined,” he declared.  He added, “I am looking, like Diogenes with his sputtering lamp, for a church or seminary in which some heresy at least conjecturally might exist.”

As Oden acknowledged, his announced quest was deeply ironic, for in the world of mainline Protestantism heresy has become an almost absent category. With so many alternative theologies, revisionist doctrines, and radical conceptions of Christianity, heresy has become the norm, rather than the exception.  As Oden explained:

I have sought for some years to find a theological dialogue where a serious methodological discussion is taking place about how to draw some line between faith and unfaith, between orthodoxy and heresy. But almost everywhere that I have asked about the subject I have found that the very thought of inquiring about the possibility of heresy has itself become marked off as the prevailing archheresy. The archheresiarch is the one who hints that some distinction might be needed between truth and falsehood, right and wrong.

In other words, the only heresy recognized in much of liberal Protestantism is the heresy of believing in the possibility of heresy. This is not only a matter of observation — it is a declaration proudly made by many, who declare the categories of heresy and orthodoxy to be both out of date and out of style.

All this makes recent comments by Dr. Katherine Jefferts Schori, Presiding Bishop of the Episcopal Church, all the more interesting. In her opening address to the General Convention of the Episcopal Church, meeting this week in Anaheim, California, the Presiding Bishop raised, of all things, the issue of heresy.

In the history of Christian theology, the word heresy has been most properly applied to what the church has recognized as false and unbiblical teachings concerning the doctrines most closely related to Christ and the Trinity. The word heresy should properly be reserved for teachings that directly reject what the Bible reveals and the Church has confessed concerning the person and work of Christ and the reality and integrity of the Trinity. There are any number of false teachings and erroneous doctrines, but the term heresy should be restricted to those most central to the Gospel itself.

The bishop raised no shortage of eyebrows when she ventured to use the word heresy — a word hardly common to recent Episcopal discourse. As Bishop Jefferts Schori offered her remarks, her church was entering its General Convention after suffering the defection of many churches and several dioceses. As she acknowledged in an understatement, her denomination is in crisis. In light of this crisis, she offered her diagnosis of the problem.  Here is the paragraph that encapsulates Bishop Jefferts Schori’s diagnosis:

The crisis of this moment has several parts, and like Episcopalians, particularly the ones in Mississippi, they’re all related. The overarching connection in all of these crises has to do with the great Western heresy – that we can be saved as individuals, that any of us alone can be in right relationship with God. It’s caricatured in some quarters by insisting that salvation depends on reciting a specific verbal formula about Jesus. That individualist focus is a form of idolatry, for it puts me and my words in the place that only God can occupy, at the center of existence, as the ground of being. That heresy is one reason for the theme of this Convention.

There it is — that word so recently denied entry into any discussion. But note carefully that the Bishop identified as heresy what the church –   throughout all the centuries and in every major tradition — has recognized as central to the Christian faith. The confession that “Jesus Christ is Lord” has been central to biblical Christianity from the New Testament onward. In every tradition, some individual profession of this “specific verbal formula” has been understood to be essential to Christian identity.

Interestingly, the bishop’s comments could, in other contexts, have been directed at a legitimate concern more commonly known among evangelicals. A good number of American evangelicals press a simple formula often known as the “sinner’s prayer” as an instrument of demonstrating conversion. The use of such a formula can be a way of reinforcing a convert’s understanding of the Gospel and of assisting a convert to articulate the Gospel in a way that makes sense and expresses the new convert’s faith.

On the other hand, the sinner’s prayer can be used in a mechanistic and manipulative way in order to insinuate — if not outright to declare — that the repeating of these words in itself constitutes the experience of salvation. Had the Presiding Bishop been concerned about evangelistic excesses and confusions in her church, her concern might have been both timely and legitimate. Regrettably, this bishop has made clear that her concern is something altogether different.

Indeed, her assertion of heresy was directed to the very idea of individual conversion to faith in Christ — the faith that has always and everywhere defined authentic Christianity.  In her address, she made her views clear: “I said that this crisis has several elements related to that heretical and individualistic understanding. We’ve touched on one – how we keep this earth, meant to be a gift to all God’s creatures. The financial condition of the nations right now is another element. The sins of a few have wreaked havoc with the lives of many, as greed and dishonesty have destroyed livelihoods, educational possibilities, care for the aged, and multiple forms of creativity – and that’s just the aftermath of Ponzi schemes for which a handful will go to jail.”

Don’t miss this — the Presiding Bishop of the Episcopal Church openly lamented a focus on evangelization that would seek conversions for such a focus would divert the attention of her church from ecological, economic, and other political imperatives. This was the main thrust of her address, with this central theme indicative of her larger episcopal agenda.

The bishop is simply not concerned with seeing persons come to a saving knowledge of the Lord Jesus Christ. She has made this clear over and over again and her convictions were well-known when she was elected as the denomination’s Presiding Bishop. Shortly after her election, she spoke to TIME magazine concerning Jesus Christ: “We who practice the Christian tradition understand him as our vehicle to the divine. But for us to assume that God could not act in other ways is, I think, to put God in an awfully small box.” She explicitly denies that conscious faith in Jesus Christ is necessary for salvation, and has done so on multiple occasions.

The irony of all this was not lost on many Episcopalians and other observers. The Presiding Bishop of the Episcopal Church finally summoned the determination to apply the word heresy — and then applied this most serious term of odious rejection to the Gospel itself.

Of course, this reality is far more tragic than ironic. It does not take long for a church that is severed from Scripture to move from recognizing genuine heresy and denouncing it, to denying the very possibility of heresy at all, and then to reclaiming the word only to use it as an instrument of attacking the very heart of the Christian faith.

Eighteen centuries ago, Irenaeus (a bishop who sought to d
efend the faith against false teachings) warned his church and explained that heresy is often “craftily decked out in an attractive dress, so as, by its outward form, to make it appear to the inexperienced (ridiculous as the expression may seem) more true than the truth itself.” Well, heresy has taken off its disguise in the case of Presiding Bishop Katherine Jefferts Schori. Here we see heresy — true heresy — in its most undisguised form.

________________________

Sources:

Opening Address by Presiding Bishop Katherine Jefferts Schori to the General Convention of the Episcopal Church, Anaheim, California, July 7, 2009. [read here]

Thomas C. Oden, “Can We Talk About Heresy?,” The Christian Century, April 12, 1995. [read here]

By Paula Schlueter Ross

Fresh on the heels of winning a lawsuit that guarantees its freedom to distribute religious literature at public evenapple-update-new.gifts in St. Louis, the Apple of His Eye once again attended a gay-pride event in the city’s Tower Grove Park to hand out tracts and talk to passersby about Jesus.

The St. Louis-based mission society filed its lawsuit last year after it was unable to resolve the matter with the city.  The lawsuit was sparked by an incident at a PrideFest event at Tower Grove Park in 2006, when two Apple of His Eye workers were told to stop handing out their tracts or face arrest.

“The lawsuit was about rights, not lifestyle,” said Steve Cohen, the mission society’s founder.  “We believe that all Christians have the right to speak their faith in public places regardless of how shameful that place is.”

At this year’s PrideFest, the weekend of June 27-28, a dozen Apple of His Eye volunteers distributed some 5,000 Gospel tracts, and 20 people provided their names and addresses for follow-up by local Lutheran congregations.

The single-sheet tracts did not mention homosexuality, but said: “Hi!  We just wanted to ask you a question …  What do you think of Jesus?”  They included Cohen’s e-mail address, the mission society’s Web address, and an invitation to “chat.”

“Most of the people were indifferent to the message of salvation through Jesus – no different from our outreaches over the past 12 years,” Cohen told Reporter.  “A few were quite hostile, with very foul mouths, seeking to give offense to our presence,” a response that “does hurt,” he said.

“Most people know nothing about us, so their reactions are more knee-jerk than thought-through opposition,” he added.  “We have to allow those comments to go through us, to the cross, and pray for those who persecute us.”

Cohen called the PrideFest weekend “one of the most intense spiritual battles I have engaged in in my 34 years as a missionary.

“We knew going in that our message was not in favor with those gathered to show pride in their lifestyle,” he said.  “Still, there was no direct hostility from the leadership of the festival, as they understood our legal rights and accommodated us accordingly.

“But the battle rages on, and I believe we, as Christians, need to reclaim ground long ago given up through our silence and absence from reaching out.”

In addition to PrideFest, Apple of His Eye volunteers also distributed about 7,000 more tracts throughout the week at the city’s Muny outdoor theater, Busch Stadium, and the Gateway Arch for Fourth of July festivities.  Those outreach efforts resulted in about 20 more “contacts,” according to Cohen.

“We need bold champions of the faith who are not satisfied with the status quo, who are willing to advance the Gospel for the sake of those who are perishing apart from Christ,” he said.

“God loved us in that while we were still sinners, Christ died for us.  Should we do less for those who are perishing by not telling them the Good News?”

For more information about the Apple of His Eye, visit www.appleofhiseye.org, call 636-326-4040, ext. 3, or send an e-mail to steve.cohen@appleofhiseye.org.

(via The Reporter)

Summer brings a change of pace to the Concordia College campus when reflective seminar participants and eager young summer campers replace full-time students and academic year events.

 

Thus it was on June 23, 44 participants and presenters arrived at the College to take part in a three-day seminar on Eastern Religions, sponsored by the Concordia Institute for World Religions and Evangelism (CIWRE). The Institute’s Director, Rev. Dr. E. Johnson Rethinasamy, noted that participants were a mix of students, clergy and laity, coming from as far away as Missouri, Illinois, and Texas.

 

In addition to directing the CIWRE, Rev. Rethinasamy serves as a missionary called by LCMS World Mission in the New York City metro area. As an urban mission strategist, he identifies new mission opportunities among recent immigrants, helps to start new mission stations, and identifies mission leaders.

 

Presenters at the seminar were experts in major religions and cultures of Asia, and spoke on topics such as “Japan—Land of the Gods: Understanding the Religion”, and “Taxila—Buddhism in Pakistan“.

 

The goal of the seminar was to equip participants with a deeper understanding of other faiths for future outreach missions in Asia and greater cultural appreciation for the diversity in our urban regions. In addition to presentations on campus, participants enjoyed field visits to different religious sites in New York City, dinner at an ethnic restaurant, and an evening of Asian music and dance presented by a group of Chinese musicians, in partnership with the Taiwan Mission Foundation of New York.

 

The seminar was funded and supported by LCMS World Mission, Concordia CollegeNew York, Bronxville, N.Y., Lutheran Crusader Fund, and other donors. Previous years’ seminars were on Islam and Hinduism, and in June 2010 the topic will be Judaism.

 

(via LCMS e-news This article was written by Emma Oxford, director of community relations for Concordia CollegeNew York, and published on http://myhometownbronxville.com)

From the Convention of Orthodox Clergymen and Monks April 2009

Translated from Greek by  WWW.OODEGR.COM

Those of us who by the Grace of God have been raised with the dogmas of piety and who follow in everything the One, Holy, Catholic and Apostolic Church, believe that:

The sole path to salvation of mankind  [i] is the faith in the Holy Trinity, the work and the teaching of our Lord Jesus Christ, and their continuance within His Body, the Holy Church. Christ is the only true Light [ii]; there are no other lights to illuminate us, nor any other names that can save us: «Salvation is not within anything else;  nor is there any other name under the heavens that has been given to mankind, in which we can be saved» [iii].  All other beliefs, all religions that ignore and do not confess Christ “having come in the flesh” [iv], are human manufacturings and works of the Devil, [v] which do not lead to the true knowledge of God and rebirth through divine Baptism, but instead, mislead men and lead them to perdition. As Christians who believe in the Holy Trinity, we do not have the same God as any other religion, nor with the so-called monotheistic religions, Judaism and Mohammedanism, which do not believe in the Holy Trinity.

For two thousand years, the Christ-founded and Holy Spirit-guided Church has remained stable and unshakeable in the salvific Truth that was taught by Christ, delivered by the Holy Apostles and preserved by the Holy Fathers.  She did not buckle under the cruel persecutions by the Judeans initially and later by idolaters during the first three centuries; She brought forth a host of martyrs and came out victorious, thus proving Her divine origin. As Saint John the Chrysostom beautifully expressed it:  «Nothing is stronger than the Church… if you fight against a man, you either conquer or are conquered; but if you fight against the Church, it is not possible for you to win, for God is the strongest of all» [vi].

Following the cessation of the persecutions and the triumph of the Church over Her external enemies – in other words, the Judeans and the idolaters – the internal enemies of the Church began to multiply and strengthen. A variety of heresies began to appear, which endeavoured to overthrow and adulterate the delivered faith so that the faithful would become confused, and their trust in the truth of the Gospel and traditions be debilitated. In outlining the ecclesiastic state of affairs that the prevalence for over 40 years – even administratively – that the heresy of Arius had created, Saint Basil the Great says: «The dogmas of the Fathers have been entirely disregarded, the apostolic traditions withered, the inventions of younger people are observed in the Churches; people are therefore technologizing when they should be theologizing; the wisdom of the world seems to be pushing aside the boasting in the Cross.  Pastors are sent away, and in their place are inserted harsh wolves, who disperse Christ’s flock» [vii].

Whatever happened to the external enemies – religions – also happened to the internal ones – heresies.  Through major and enlightened Holy Fathers, the Church demarcated and entrenched the Orthodox faith with decisions by Local and Ecumenical Synods (Councils) in the cases of specific, dubious teachings, but with the agreement of all the Fathers (Consensus Patrum), on all the matters of the Faith. We are therefore safe, when we follow the Holy Fathers and do not move the boundaries that they had set. The expressions «Following after our Holy Fathers» and  «Not withdrawing the boundaries that our Fathers had set» constitute a steady, straight course and a safety valve for the Orthodox faith and way of life.  Consequently, the basic positions of our Confession are the following:

1. We maintain, irremovably and without alt