Sermon for Matins on August 22, 2007
2007 General Retreat of the Society of the Holy Trinity
by Pr. Erma Wolf, STS
Brandon-Split Rock Lutheran Church
Brandon, South Dakota
Readings: 2 Samuel 9:1-13; Acts 19: 1-10
Grace to you and peace from God our Father and the Lord Jesus Christ. Amen.
Names matter. Anyone sitting here this morning who is giving thanks he wasn’t named “Mephibosheth” is convinced of that. Probably many of you can tell the story of your name: who you were named for, how that name was chosen, or why you are called by the name you go by. You may even feel that if you had been given a different name, somehow you would be different too. Yes, names matter.
It is interesting that the Apostle Paul undergoes a change in his name during the course of the book of Acts. The young man Saul, breathing threats and murder against the disciples of the Lord, has his fateful encounter with Jesus on the road to Damascus, which leads to another fateful encounter with Ananias, and Saul’s own baptism in the name of Jesus. Saul is a changed man, but his name only changes as he travels on his first missionary journey into the lands of the Greek speaking Gentiles and Jews. Saul of the tribe of Benjamin -- and what memories are stirred by that name -- becomes Paul, the missionary to the Gentiles. This is a man who has encountered the power of names first-hand: the name of Jesus, which comes as the shocking answer to his startled question “Who are you, lord?”
It is no minor liturgical nicety, this business of the name that is spoken in baptism. In this rather odd story at the beginning of chapter 19 in Acts, Paul encounters a group of disciples who don’t know anything about the Holy Spirit, and this ignorance is explained when Paul learns that they were baptized into John’s baptism, and not in the name of the Lord Jesus. John’s baptism was good enough in its time, but it can’t bring about the coming of the Holy Spirit. Only baptism into the name of Jesus can do that. That point is made when, after being baptized into the name of Jesus, and receiving the laying on of hands from Paul, the group displays the classic signs of the presence of the Holy Spirit: they speak in tongues and prophecy.
This hits right at an issue that keeps coming up in the Church, over and over again down through the centuries: the connection between the Holy Spirit and the person of Jesus Christ. What the witness of the New Testament seems to be is that the Spirit comes in order to bear witness to the proclamation that Jesus Christ is Lord. The Spirit brings one to faith in the only Son of the Father, Jesus who has been raised from the dead with power, and who now conveys that power to those who are found in him. Baptism is the entry point for being “in Jesus Christ”, that is, being baptized in his name. To argue whether being baptized in the name of Jesus is different than being baptized in the name of the Holy Trinity is to misunderstand what the name of Jesus means in these passages. Certainly Paul understood that baptism in the name of Jesus was baptism in the name of the Son of God, who was crucified in the flesh and raised from the dead by the glory of the Father, so that the Spirit of Christ might dwell in us. That is the Jesus that Paul preached about.
And so, one is baptized in the name of Jesus because that is the only way that one can receive the Holy Spirit. The Spirit that Paul writes about in his letters is no “free agent,” answerable to nothing and no-one, bringing new revelation that is unrelated to the Fathe r who is seen through the Son. Instead, the Spirit bears witness to the Son, and to the healing power of the resurrection as prefigured in baptism. In Acts that power is manifested in the gifts of speaking in tongues, in prophecy, and in healing. When the name of Jesus is invoked, things happen.
To confess that the Holy Spirit brings one to faith in this Jesus, crucified and risen from the grave, the only son of the Father, and frees us from the power of sin in the waters of baptism, is to make the only identification that one can faithfully confess about the Spirit within the Christian Church.
Unfortunately, we live in a time when faithfully confessing what the Church has always understood about any number of matters, including the Holy Spirit, strikes many as being hopelessly paternalistic, exclusivist, and irrelevant. We have itching ears, both within and without the church. We love to receive what is new, that special revelation and knowledge that has been saved until this time for our ears to hear. The Holy Spirit is transformed into a spirit of license and freedom, free to reinterpret, indeed to reinvent the faith of the Church as the Church has been enlightened to reject the errors of old.
Paul’s question in Acts 19 is the question we need to hear: Into what then were you baptized? To be baptized into any other name than that of Jesus, the Jesus of the Scriptures, the only Son of the Father as revealed by the Spirit, means that one receives not the Holy Spirit attested to in Scripture and Confessions, but a different, alien spirit. This alien spirit bears witness not to Jesus, crucified and risen from the dead, but instead witnesses to the cult of individual rights and privileges, in which being accepted as one truly is replaces the drowning of the sinful self in the waters of baptism. Instead of being buried with Christ into his death so that we might be raised in his likeness, clothed in his righteousness, this alien spirit reassures us that what we are is what god intended us to be. True worship consists in recognizing the goodness of the self that is already inside each of us. Instead of drowning the Old Adam through daily contrition and repentance that kills all sins and evil desires, we celebrate! We celebrate the self that we find when we turn inward upon ourselves to discover who we really are. Denial of one’s self with its passions and desires is not only unnecessary, that denial is evil.
At the same time, we flee from any sign of physical aging and decay. As a culture we seek the fountain of youth in the form of potions, pills, and surgical procedures that promise us eternal life. These artifices preserve the illusion that our outer nature is being renewed day by day, while it is only too evident that our inner natures are wasting away. Sadly, this is seen even in the church herself by our willingness to discard that life which is too unformed, deformed, or ill-formed to be considered worth preserving or fighting for. The spirit of this age, a spirit which appears to be perfectly free and un-tethered to any moral code or being which would confine and restrict our human impulses, lures us with its siren song of self-actualization until, too late, we recognize it for what it really is: the spirit of the arch-deceiver, the father of lies who leads us on to despair and destruction. It is, in fact, the spirit of Antichrist.
In stark contrast, the Holy Spirit that bears witness to Jesus does not just reveal the resurrected Christ of glory and power. He confronts us, first and foremost, with the crucified Jesus, the Jesus who underwent humiliation, betrayal, suffering, and death on the cross for the sins of the world. To be baptized in the name of Jesus is to be baptized into his death, as Paul writes in his letter to the church in Rome. Baptism bestows on us a peculiar power indeed: the power to see in the cross the glory of God, the power to see the world turned upside down in terms of what it means to win and to lose. To receive baptism in the name of Jesus is to be baptized under the sign of that cross. Receive the sign of the Holy Cross, both upon your forehead and upon your heart, to mark you as one redeemed by Christ the crucified. To be a Child of God through baptism is indeed to be marked by the cross of Jesus Christ and to be sealed by the Holy Spirit bearing witness to the presence of God in that most God-forsaken of scenes.
If the culture has sought a spirituality disconnected from the restraints of religion, then in the Church herself too many have sought a spirit unburdened by the very human flesh and blood of the Jew from Nazareth, whose messy death is an embarrassing reminder of our own inability to escape our own death.
But the Holy Spirit will have none of that. Attempts to claim the Spirit apart from his witness to Christ are certain to end in ultimate failure. Names do matter. The Holy Spirit is made known by the name he reveals to us, the name which he daily breathes into our hearts and minds, the name which is above every other name, the name into which we are baptized. It is that name to which every knee will bend, as we and all creatures finally recognize the King of Glory in the marks of slaughter that he still bears. His name is Jesus, as the Holy Spirit has called us to faith in him, the one who saves his people from all their sins.
In the name of the Father, and of the + Son, and of the Holy Spirit. Amen.
Friday, August 31, 2007
Thursday, August 30, 2007
A Word from Our Sponsor
From the file of
Things Not Approved at the Chicago Churchwide Assembly:
"... the distinctive Lutheran focus on God's use of the Scriptures to bring sinners to repentance and salvation in Christ."
1 Woe to the shepherds who destroy and scatter the sheep of my pasture! says the LORD. 2 Therefore thus says the LORD, the God of Israel, concerning the shepherds who shepherd my people: It is you who have scattered my flock, and have driven them away, and you have not attended to them. So I will attend to you for your evil doings, says the LORD. 3 Then I myself will gather the remnant of my flock out of all the lands where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply. 4 I will raise up shepherds over them who will shepherd them, and they shall not fear any longer, or be dismayed, nor shall any be missing, says the LORD.
Jeremiah 23:1-4 (NRSV)
Thursday, August 23, 2007
LCMS President's Letter
TO: The Lutheran Church—Missouri Synod
FROM: Dr. Gerald B. Kieschnick, President
SUBJECT: Statement regarding 2007 ELCA Churchwide Assembly Action
DATE: August 13, 2007
Dear Brothers and Sisters in Christ:
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!
On the final day of its 2007 Churchwide Assembly in Chicago (Saturday, August 11), the Evangelical Lutheran Church in America (ELCA) adopted a resolution which "prays, urges, and encourages [ELCA geographical] synods, synodical bishops, and the presiding bishop to refrain from or demonstrate restraint in disciplining those rostered leaders in a mutual, chaste, and faithful committed same-gender relationship who have been called and rostered in this church."
News of this action troubles me greatly and is causing serious concern and consternation among the members and leaders of The Lutheran Church—Missouri Synod (LCMS). We in the LCMS hold firmly to the conviction that, according to the Holy Bible, homosexual behavior is "intrinsically sinful." We are deeply disappointed that the ELCA, by its decision, has failed to act in keeping with the historic and universal understanding of the Christian church regarding what Holy Scripture teaches about homosexual behavior as contrary to God's will and about the biblical qualifications for holding the pastoral office.
The LCMS firmly believes that the sin of homosexual behavior, like every sin that fallen human beings commit, has been paid for in full by the life, suffering, death and resurrection of our Lord and Savior, Jesus Christ. The LCMS also believes that we must continue to reach out in love to all people on the basis of what God's Word alone teaches about human sinfulness, God's grace in Christ, and the new life empowered by God's Holy Spirit.
It should be noted that the ELCA voted not to amend at this time its governing documents regarding the expectations of its ordained workers in this area (this matter was referred to its task force on sexuality). However, its decision "to refrain from or demonstrate restraint in disciplining" ELCA workers in “a mutual, chaste, and faithful committed same-gender relationship” raises troubling questions about whether the expectations set forth in its governing documents will be taken seriously by the ELCA or by the task force. The potential implications of decisions such as this for future LCMS-ELCA relations have been discussed in previous meetings involving leaders of the LCMS and the ELCA. In addition, I stated in my official greetings to the 2007 ELCA Assembly on Friday, August 10, "For the sake of our mutual witness and service together, the implications of such action, should it be taken, would need to be addressed, fraternally and evangelically."
As the LCMS noted in a resolution adopted at its 2001 Convention (Resolution 3-21A), "we of the LCMS recognize that many of our brothers and sisters of the ELCA remain faithful to the Gospel of our Lord Jesus Christ and we resolve to reach out to them in love and support." As President of the LCMS, it is my ongoing hope and fervent prayer—as stated in my remarks to the 2003 ELCA Assembly—that the ELCA's continuing "study and deliberation of this matter will be made in the light of the biblical understanding of human sexuality and the qualifications for the pastoral office." I also pray that God the Holy Spirit will lead and guide all Christians and Christian denominations everywhere to seek wisdom and truth from God's inspired, inerrant, infallible Word on this and other critical issues in our contemporary church and culture.
Dr. Gerald B. Kieschnick, President
The Lutheran Church — Missouri Synod
"Transforming lives through Christ's love ... in time ... for eternity ..." John 3:16-17
FROM: Dr. Gerald B. Kieschnick, President
SUBJECT: Statement regarding 2007 ELCA Churchwide Assembly Action
DATE: August 13, 2007
Dear Brothers and Sisters in Christ:
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!
On the final day of its 2007 Churchwide Assembly in Chicago (Saturday, August 11), the Evangelical Lutheran Church in America (ELCA) adopted a resolution which "prays, urges, and encourages [ELCA geographical] synods, synodical bishops, and the presiding bishop to refrain from or demonstrate restraint in disciplining those rostered leaders in a mutual, chaste, and faithful committed same-gender relationship who have been called and rostered in this church."
News of this action troubles me greatly and is causing serious concern and consternation among the members and leaders of The Lutheran Church—Missouri Synod (LCMS). We in the LCMS hold firmly to the conviction that, according to the Holy Bible, homosexual behavior is "intrinsically sinful." We are deeply disappointed that the ELCA, by its decision, has failed to act in keeping with the historic and universal understanding of the Christian church regarding what Holy Scripture teaches about homosexual behavior as contrary to God's will and about the biblical qualifications for holding the pastoral office.
The LCMS firmly believes that the sin of homosexual behavior, like every sin that fallen human beings commit, has been paid for in full by the life, suffering, death and resurrection of our Lord and Savior, Jesus Christ. The LCMS also believes that we must continue to reach out in love to all people on the basis of what God's Word alone teaches about human sinfulness, God's grace in Christ, and the new life empowered by God's Holy Spirit.
It should be noted that the ELCA voted not to amend at this time its governing documents regarding the expectations of its ordained workers in this area (this matter was referred to its task force on sexuality). However, its decision "to refrain from or demonstrate restraint in disciplining" ELCA workers in “a mutual, chaste, and faithful committed same-gender relationship” raises troubling questions about whether the expectations set forth in its governing documents will be taken seriously by the ELCA or by the task force. The potential implications of decisions such as this for future LCMS-ELCA relations have been discussed in previous meetings involving leaders of the LCMS and the ELCA. In addition, I stated in my official greetings to the 2007 ELCA Assembly on Friday, August 10, "For the sake of our mutual witness and service together, the implications of such action, should it be taken, would need to be addressed, fraternally and evangelically."
As the LCMS noted in a resolution adopted at its 2001 Convention (Resolution 3-21A), "we of the LCMS recognize that many of our brothers and sisters of the ELCA remain faithful to the Gospel of our Lord Jesus Christ and we resolve to reach out to them in love and support." As President of the LCMS, it is my ongoing hope and fervent prayer—as stated in my remarks to the 2003 ELCA Assembly—that the ELCA's continuing "study and deliberation of this matter will be made in the light of the biblical understanding of human sexuality and the qualifications for the pastoral office." I also pray that God the Holy Spirit will lead and guide all Christians and Christian denominations everywhere to seek wisdom and truth from God's inspired, inerrant, infallible Word on this and other critical issues in our contemporary church and culture.
Dr. Gerald B. Kieschnick, President
The Lutheran Church — Missouri Synod
"Transforming lives through Christ's love ... in time ... for eternity ..." John 3:16-17
Friday, August 17, 2007
Reflections on the Churchwide Assembly
Rev. Sara “Sally” Gausmann
One of the slogans of the ELCA over the last couple of years has been “unity in the midst of diversity.” This unity has been so important that it even made it into the proposal of the task force presentation in 2005 when we discussed the blessing of same sex unions and the rostering of non-celibate clergy. The resolution was, that the Evangelical Lutheran Church in America—its members, congregations, synods, churchwide organization, and agencies and institutions—be urged to concentrate on finding ways to live together faithfully in the midst of disagreements, recognizing the God-given mission and communion that we share as members of the body of Christ.
What is the disagreement that we have that endangers our unity so much that we have to make resolutions promoting living together faithfully? Well, after I attended the 2005 assembly it became clear to me that the disagreement was not just on matters relating to human sexuality but had to do with a different understanding of theology or what I would call a new gospel. After attending the 2007 churchwide assembly I now realize that not only does this new gospel exist, but I have now had confirmed in my mind the realization that because of this new gospel we cannot have a unified church.
I say this not to be overly dramatic or divisive; I say it simply because it is the truth. Our Lord himself said that a house divided against itself cannot stand. (Mk 3:25) and Saint Paul likewise condemned the preaching of a new gospel (Galatians 1:9)
Now, first of all I need to define this new gospel and how it differs from the gospel of Jesus Christ, as revealed to us in holy scripture and the historic witness of the church catholic. Consider this excerpt from Susan Hogan/Albach’s story in the Chicago Sun-Times: “The nation’s largest Lutheran denomination on Saturday passed a measure calling on church leaders to “refrain from or demonstrate restraint” in disciplining gay clergy in committed relationships. A day earlier, church members meeting at Navy Pier voted down a measure that would have ended the Evangelical Lutheran Church in America’s celibacy requirement for gay clergy. Still, Saturday’s 538-431 decision was widely viewed as historic and a sign of shifting thinking on homosexuality within the 4.8-million member denomination. “It’s a huge victory,” said Jeremy Posadas, a voting church member from Decatur, Ga. “The gospel of inclusion has won, and we’re going to keep winning.””
Jeremy Posadas has succinctly identified this new gospel – what he has named “the gospel of inclusion.” Traditionally some of us would refer to this gospel as “cheap grace,” a term coined by Dietrich Bonhoeffer. Others would call this new understanding antinomianism – an aberration of the gospel that Luther had to speak out against when people of his day abrogated the use of the law and celebrated Christian freedom in a way that was not healthy for the church or society. Some of the things that accompany this new gospel are the redefinition of some familiar words. In this new way of thinking love equals acceptance and justice means promoting and affirming whatever each individual has decided is right for him or herself. This new gospel is not without law entirely but instead they have a new law which replaces the Ten Commandments – this law simply stated is that those who do not accept the new way of thinking are the “real sinners.” This new way of thinking when it does recognize God’s explicit commandments at all, has also elevated the second tablet of the law over the first – preaching that we must “love” our neighbor without any counsel about how that relates to our love of God. In this theology the Spirit of God is disconnected from the Word of God, thus claiming that the Spirit is leading us in new directions that are not related to past revelations. Luther also ran into this type of thinking and he labeled those with this rationale “the enthusiasts.”
In my training for the ministry I learned that our preaching always involves both law and gospel. The law of course, is not the means by which we can earn our salvation but it certainly is the compass by which we are to live and a tool to learn about holy living. Because of this traditional viewpoint we have continued to teach Luther’s Small Catechism (the Ten Commandments, the Lord’s Prayer and the Apostles’ Creed.) One of the chief messages that Jesus preached was that the Kingdom of God had come near – this gospel message is recorded in Matthew 4: 17 when Jesus says: Repent, for the kingdom of heaven is near. This turning around that Jesus calls us to is good news because it reminds us that we don’t have to continue on the path we are on – we are not held captive by our sexual desires or any other proclivity – rather we are made new as we are embraced by this Lord of life who desires for us, new life, life and life abundant.
The more speeches that I heard at churchwide assembly the more I was convinced that we were speaking two different languages. A number of years ago Bishop Hanson quoted a seminary professor as saying that we have in our church two “equally valid” but irreconcilable hermeneutics. I quote the “equally valid” because I wonder how that can be true. How can some be preaching this new gospel and others the traditional understanding of the faith and both be right? How long can we hold together this unhappy marriage of opposite theologies? When will we say enough is enough and declare that this new way of thinking is unfaithful to teaching of the one holy, catholic and apostolic church and those of us who want to remain faithful to scripture and traditions can no longer support a church body that wants us to move in this direction?
Many do not want to give up the ship so to speak. I have heard many from Lutheran Core and Word Alone and others say we must stay with the ELCA and be the ones who continue to speak out for orthodoxy in the church and in many ways I sympathize with this way of thinking. I do not want to be a part of a runagate sect, however neither do I want to be like a frog in a pot of boiling water that doesn’t know that they should jump before they are cooked alive and eaten. What I saw taking place in Chicago was a tug of war. It seems to me that about 45% of those attending want to remain orthodox, 35% would like to revise our theology and about 20% fluctuate back and forth. The 35% that would like change are smaller in number but they are in control of our seminaries and our youth gatherings and are in many of the leadership positions of the ELCA. And so even though they are smaller they have great influence and when they are patient they can see the tide turning their way and they keep paddling the boat in this new direction. They are often effective in changing the minds not only of the 20% in the middle by playing on the sympathies of many kind hearted souls with personal stories of pain (as if orthodox folk have no pain,) but also by name calling and manipulation they at times even win over some of the 45% who hold the traditional beliefs. I sat at a dinner table while a bishop, a seminary professor and a pastor made fun of those in the ELCA “who don’t have the spirit,” joking that maybe they would spike the drinks of these sour folks. Who wants to be talked about like that? Some of the 45% are also being lost due to what I would call a slow leak – some going to Rome, some to LCMS, some to LCMC and others to whatever is the going church in their town. One lay voting member told me that he thought maybe he would continue to attend his local Lutheran congregation because the orthodox way was still being taught, but he would no longer be a member of that church because he could no longer support the denomination’s teaching of this new way of thinking.
Many of us also want to stay because of the children. We have two sets of children in this relationship. We have the real flesh and blood children to whom we would like to pass along the historic faith to – children that we want to have hear both law and gospel – children that we want to teach the catechism to…And then there are the other children that many of us don’t want to give up – Lutheran World Hunger, Lutheran World Relief, Lutheran Services in America, Lutheran Disaster Response, etc. Those programs that our church has adopted or given birth to that help us to live out our Christian witness in the world are important to many of us. We like the good things these organizations do on our behalf and if we are pushed out of the church we would hate to have to give full parental rights to those who are preaching this new gospel.
So here I am – at a great crossroads in my life wondering if I should stay in the ELCA and use my voice to perhaps speak to the 20% in the middle, and to encourage the 45% who want to remain faithful. Are there still those I can help to wake up to this important calling we have to stand up for the traditional faith of the church? How important is it that the voice that speaks against these false teachings is a voice within the ELCA? Is there any chance that they will hear a voice from outside any more or less than they hear our incessant call to faithfulness? And where will I go? Will those who want change in the ELCA have the last laugh as orthodox women clergy flounder to find a faithful home that will accept women’s ordination? Perhaps, the best case scenario would be for an African Bishop to adopt those of us who are being abandoned by the ELCA. Again, I don’t want to sound like a victim, but I am also wondering at what point those of us who feel like sandbaggers will come to the realization that the flood waters are just too great and we must run to higher ground before we drown.
I am truly thankful to God for the hard work of so many at Lutheran Core, Word Alone and all those people who have not joined an organized group but who continue to pray and work for reform in the ELCA. We are very aware of the challenges that have come to the gospel in the past and we know that in spite of it all, God has remained faithful and still continues to bless us with his Word and sacraments. It is in his name, Father, Son and Holy Spirit that we move forward despite whatever befalls knowing that our Lord will not abandon us and that ultimately he will provide a home for the faithful in this life and a home in eternity for all who confess his holy name.
Rev. Sally Gausmann
One of the slogans of the ELCA over the last couple of years has been “unity in the midst of diversity.” This unity has been so important that it even made it into the proposal of the task force presentation in 2005 when we discussed the blessing of same sex unions and the rostering of non-celibate clergy. The resolution was, that the Evangelical Lutheran Church in America—its members, congregations, synods, churchwide organization, and agencies and institutions—be urged to concentrate on finding ways to live together faithfully in the midst of disagreements, recognizing the God-given mission and communion that we share as members of the body of Christ.
What is the disagreement that we have that endangers our unity so much that we have to make resolutions promoting living together faithfully? Well, after I attended the 2005 assembly it became clear to me that the disagreement was not just on matters relating to human sexuality but had to do with a different understanding of theology or what I would call a new gospel. After attending the 2007 churchwide assembly I now realize that not only does this new gospel exist, but I have now had confirmed in my mind the realization that because of this new gospel we cannot have a unified church.
I say this not to be overly dramatic or divisive; I say it simply because it is the truth. Our Lord himself said that a house divided against itself cannot stand. (Mk 3:25) and Saint Paul likewise condemned the preaching of a new gospel (Galatians 1:9)
Now, first of all I need to define this new gospel and how it differs from the gospel of Jesus Christ, as revealed to us in holy scripture and the historic witness of the church catholic. Consider this excerpt from Susan Hogan/Albach’s story in the Chicago Sun-Times: “The nation’s largest Lutheran denomination on Saturday passed a measure calling on church leaders to “refrain from or demonstrate restraint” in disciplining gay clergy in committed relationships. A day earlier, church members meeting at Navy Pier voted down a measure that would have ended the Evangelical Lutheran Church in America’s celibacy requirement for gay clergy. Still, Saturday’s 538-431 decision was widely viewed as historic and a sign of shifting thinking on homosexuality within the 4.8-million member denomination. “It’s a huge victory,” said Jeremy Posadas, a voting church member from Decatur, Ga. “The gospel of inclusion has won, and we’re going to keep winning.””
Jeremy Posadas has succinctly identified this new gospel – what he has named “the gospel of inclusion.” Traditionally some of us would refer to this gospel as “cheap grace,” a term coined by Dietrich Bonhoeffer. Others would call this new understanding antinomianism – an aberration of the gospel that Luther had to speak out against when people of his day abrogated the use of the law and celebrated Christian freedom in a way that was not healthy for the church or society. Some of the things that accompany this new gospel are the redefinition of some familiar words. In this new way of thinking love equals acceptance and justice means promoting and affirming whatever each individual has decided is right for him or herself. This new gospel is not without law entirely but instead they have a new law which replaces the Ten Commandments – this law simply stated is that those who do not accept the new way of thinking are the “real sinners.” This new way of thinking when it does recognize God’s explicit commandments at all, has also elevated the second tablet of the law over the first – preaching that we must “love” our neighbor without any counsel about how that relates to our love of God. In this theology the Spirit of God is disconnected from the Word of God, thus claiming that the Spirit is leading us in new directions that are not related to past revelations. Luther also ran into this type of thinking and he labeled those with this rationale “the enthusiasts.”
In my training for the ministry I learned that our preaching always involves both law and gospel. The law of course, is not the means by which we can earn our salvation but it certainly is the compass by which we are to live and a tool to learn about holy living. Because of this traditional viewpoint we have continued to teach Luther’s Small Catechism (the Ten Commandments, the Lord’s Prayer and the Apostles’ Creed.) One of the chief messages that Jesus preached was that the Kingdom of God had come near – this gospel message is recorded in Matthew 4: 17 when Jesus says: Repent, for the kingdom of heaven is near. This turning around that Jesus calls us to is good news because it reminds us that we don’t have to continue on the path we are on – we are not held captive by our sexual desires or any other proclivity – rather we are made new as we are embraced by this Lord of life who desires for us, new life, life and life abundant.
The more speeches that I heard at churchwide assembly the more I was convinced that we were speaking two different languages. A number of years ago Bishop Hanson quoted a seminary professor as saying that we have in our church two “equally valid” but irreconcilable hermeneutics. I quote the “equally valid” because I wonder how that can be true. How can some be preaching this new gospel and others the traditional understanding of the faith and both be right? How long can we hold together this unhappy marriage of opposite theologies? When will we say enough is enough and declare that this new way of thinking is unfaithful to teaching of the one holy, catholic and apostolic church and those of us who want to remain faithful to scripture and traditions can no longer support a church body that wants us to move in this direction?
Many do not want to give up the ship so to speak. I have heard many from Lutheran Core and Word Alone and others say we must stay with the ELCA and be the ones who continue to speak out for orthodoxy in the church and in many ways I sympathize with this way of thinking. I do not want to be a part of a runagate sect, however neither do I want to be like a frog in a pot of boiling water that doesn’t know that they should jump before they are cooked alive and eaten. What I saw taking place in Chicago was a tug of war. It seems to me that about 45% of those attending want to remain orthodox, 35% would like to revise our theology and about 20% fluctuate back and forth. The 35% that would like change are smaller in number but they are in control of our seminaries and our youth gatherings and are in many of the leadership positions of the ELCA. And so even though they are smaller they have great influence and when they are patient they can see the tide turning their way and they keep paddling the boat in this new direction. They are often effective in changing the minds not only of the 20% in the middle by playing on the sympathies of many kind hearted souls with personal stories of pain (as if orthodox folk have no pain,) but also by name calling and manipulation they at times even win over some of the 45% who hold the traditional beliefs. I sat at a dinner table while a bishop, a seminary professor and a pastor made fun of those in the ELCA “who don’t have the spirit,” joking that maybe they would spike the drinks of these sour folks. Who wants to be talked about like that? Some of the 45% are also being lost due to what I would call a slow leak – some going to Rome, some to LCMS, some to LCMC and others to whatever is the going church in their town. One lay voting member told me that he thought maybe he would continue to attend his local Lutheran congregation because the orthodox way was still being taught, but he would no longer be a member of that church because he could no longer support the denomination’s teaching of this new way of thinking.
Many of us also want to stay because of the children. We have two sets of children in this relationship. We have the real flesh and blood children to whom we would like to pass along the historic faith to – children that we want to have hear both law and gospel – children that we want to teach the catechism to…And then there are the other children that many of us don’t want to give up – Lutheran World Hunger, Lutheran World Relief, Lutheran Services in America, Lutheran Disaster Response, etc. Those programs that our church has adopted or given birth to that help us to live out our Christian witness in the world are important to many of us. We like the good things these organizations do on our behalf and if we are pushed out of the church we would hate to have to give full parental rights to those who are preaching this new gospel.
So here I am – at a great crossroads in my life wondering if I should stay in the ELCA and use my voice to perhaps speak to the 20% in the middle, and to encourage the 45% who want to remain faithful. Are there still those I can help to wake up to this important calling we have to stand up for the traditional faith of the church? How important is it that the voice that speaks against these false teachings is a voice within the ELCA? Is there any chance that they will hear a voice from outside any more or less than they hear our incessant call to faithfulness? And where will I go? Will those who want change in the ELCA have the last laugh as orthodox women clergy flounder to find a faithful home that will accept women’s ordination? Perhaps, the best case scenario would be for an African Bishop to adopt those of us who are being abandoned by the ELCA. Again, I don’t want to sound like a victim, but I am also wondering at what point those of us who feel like sandbaggers will come to the realization that the flood waters are just too great and we must run to higher ground before we drown.
I am truly thankful to God for the hard work of so many at Lutheran Core, Word Alone and all those people who have not joined an organized group but who continue to pray and work for reform in the ELCA. We are very aware of the challenges that have come to the gospel in the past and we know that in spite of it all, God has remained faithful and still continues to bless us with his Word and sacraments. It is in his name, Father, Son and Holy Spirit that we move forward despite whatever befalls knowing that our Lord will not abandon us and that ultimately he will provide a home for the faithful in this life and a home in eternity for all who confess his holy name.
Rev. Sally Gausmann
Wednesday, August 15, 2007
Lutheran CORE - Newsletter 1.3
August 15, 2007 - Churchwide Assembly Wrap-Up
The Churchwide Assembly in Chicago, from our viewpoint, wasn't as good as it should have been or as bad as it could have been. It should, however, be a wake-up call for all of us who desire to see a revitalized Evangelical Lutheran Church in America that stands firmly for the authority of Holy Scripture, the revealed name of God as Father, Son and Holy Spirit, and the God-given blessing of marriage between one man and one woman for life.
Chair of Lutheran CORE Paull Spring said it best in the press release issued after the assembly, regarding the action to refrain from disciplining pastors in same-sex relationships: "It's deceptive and lacks integrity." Gary Diers, a CORE contact and voting member, expressed to the assembly that his farm (he is a dairy farmer in Minnesota) had a fence around his yard when his children were young, in order to protect them from harm from the large animals and equipment. When God builds a fence, Diers said, we need to believe that it is for our protection.
Ryan Schwarz of the steering committee noted that 467 voting members opposed the "let's be nice and stop discipline" substitution. Goodsoil picked up only 2 votes on the amended resolution, but the orthodox total dropped 36, perhaps because they had left the hall or simply abstained. This is a much larger "core" of support than we thought we had going into the assembly. About 69 additional voting members is all we need at Minneapolis in 2009 to have a majority. That is a bit more than one per synod. Schwarz added, "We were barely formed and almost totally inactive when the voting members for this CWA were elected. Truly we were fighting with one arm tied behind our back. Yet 467 voting members stood with us."
We solicit your prayers and, if at all possible, your presence with us at Lindenhurst, Illinois on September 28, as we move forward toward 2009 and beyond. James Nestingen, Robert Benne, and Paull Spring will reflect on our situation and training will be offered to synodical contacts to help build a base of support across the church. More information on this and many other matters are on our website at www.lutherancore.org
Lutheran CORE's Presence
Lutheran CORE was very visible at the Churchwide Assembly, and received broad coverage in the media. Fox local news in Chicago included Schwarz and Mark Chavez in their television news broadcast on Aug. 11; Schwarz was quoted in a local Chicago ABC news web story; we were mentioned in a Fox News report afterwards on their website and in other reports. We had a headquarters room at the Hyatt and used another room for larger meetings. CORE signs were posted at strategic locations. (Goodsoil also had its own signs and its own headquarters.) Remember, the Chicago assembly was held at two separate sites. The assembly sessions themselves and the worship services were at the Navy Pier. Most of the hearings and other meetings were at the Hyatt Regency, a mile or so away. This meant that some 1,500 persons needed to be moved from one site to the other each morning and evening.
We were working for you and for the good of the church of Christ. Of course, all of this is not free and your contributions are always much appreciated. Please send them to Lutheran CORE, c/o WordAlone Network, 2299 Palmer Dr., Suite 220, New Brighton, MN 55112. Please make checks payable to WordAlone Network, and write "Lutheran CORE" on the memo line.
No Rules Fights
Those who remember Orlando recall the endless debates about rules on the opening night. At Chicago, there were no rules fights on opening night. What was learned from Orlando is that, under ELCA rules, any attempt to impose a 2/3 requirement on any vote requires a 2/3 vote for the imposition, making it hard to accomplish. Therefore, the only votes that require a 2/3 vote are votes to change the constitution or bylaws or to enter full Communion relationships or to approve social statements. The Goodsoil group had a very clever strategy to avoid the need for a 2/3 vote, which was to attempt to ask the Church Council to revise the two documents that set ordination standards.
In spite of that, most sexuality matters were referred to the Task Force on Human Sexuality, and the assembly added instructions to the task force to advise the 2009 churchwide assembly specifically regarding whether ordained pastors should be permitted to have same-sex relationships. Then, on Saturday morning—the last day—in a jarring inconsistency, the assembly voted to ask bishops to exercise restraint by not disciplining pastors in same-sex relationships nor to discipline congregations and persons who call into ministry otherwise-qualified candidates to serve if they are in such relationships.
Interestingly, the language asks for restraint on any discipline for whatever reason. But voting members were persuaded by an emotional appeal by retiring Bishop Paul Landahl of the Metro Chicago Synod to "give us something to take back to our synods" which had asked for present standards to be overturned. It is likely that many voting members were snookered by this manipulative appeal to vote for something quite opposite from what they had decided earlier.
No First Ballot Victory for Presiding Bishop
An ecclesiastical ballot was taken on opening night for the position of presiding bishop. Bishop Hanson was eligible for re-election. The results were released on the second day, indicating that Bishop Hanson fell two votes short of a first-ballot victory, with Prof. Karl Donfried in second place. Bishop Hanson then quickly won victory on the second ballot.
A layperson, David Swartling, was elected secretary. While he might disagree with us on various issues in the life of the ELCA, our sense is that he will be fair as he carries out that office. Certainly we can honor the financial sacrifice he accepts by leaving his practice of law for a churchwide position.
Goodsoil Service
The lesbian, gay, bisexual, transgender lobby, Goodsoil, sponsored a worship service Wednesday night with Bishop Margaret Payne of the New England Synod presiding and Bradley Schmeling preaching. Payne chaired the original Task Force on Sexuality and Schmeling was removed from the ELCA clergy roster this July after notifying his bishop in August 2006 that he was in a sexual relationship with another man. The removal process included discipline hearings and appeals to the ELCA Appeals Committee.
Several members of the Lutheran Core Steering Committee attended the liturgy, held next door to our hospitality room. These terms from the worship bulletin may give the flavor of what transpired.
The word "Father" was suppressed except for one occurrence when it was paired with "and Mother" in the prayer that replaced the Lord's Prayer (see below). The term "Lord" was only used in the final Communion hymn.
An affirmation of faith credited to Bread for the World declared God to be "maker of an unfinished world, who calls us to participate in bringing about the fullness of Creation" [capitalization theirs]. Jesus was not in any way identified with God nor confessed as risen. The third article proclaimed that "God, through people, can bring peace and hope, justice and equality, the relief of suffering and pain, and the final triumph of love and grace." Evidently the Almighty (another term not used) has been considerably demoted to a being who needs a lot of help from us.
The prayer introduced "As Christ teaches us" (are there some pages missing in our Bibles?) is directed to "Eternal Spirit, Earth-Maker, Pain-bearer, Life-giver, source of all that is and that shall be, Father and Mother of us all." The source of this prayer is cited as an Anglican worship resource from New Zealand.
Stanzas were omitted and alterations were made to Evangelical Lutheran Worship hymns so as to avoid offending any of the agendas represented in the service. A number of bishops and other church leaders were observed to be present (but not Bishop Hanson).
Pass It On
We urge you to copy and distribute this newsletter electronically and on paper to people who share our concerns. Continue to pray for our work and for the ELCA.
If you have questions, please check our website www.lutherancore.org or contact us. A press release issued by Lutheran CORE and picked up by many media outlets is also on that website (use the "news and discussion" link).
Thank you for your prayers and support. We cannot take credit for those successes that occurred. Surely God was at work in answer to our prayers. We have made new friends and contacts who will help advance this work of reform. To God be the glory!
Pr. W. Stevens Shipman, secretary
prsteveshipman@gmail.com
P O Box 64
Lock Haven, Pennsylvania 17745
The Churchwide Assembly in Chicago, from our viewpoint, wasn't as good as it should have been or as bad as it could have been. It should, however, be a wake-up call for all of us who desire to see a revitalized Evangelical Lutheran Church in America that stands firmly for the authority of Holy Scripture, the revealed name of God as Father, Son and Holy Spirit, and the God-given blessing of marriage between one man and one woman for life.
Chair of Lutheran CORE Paull Spring said it best in the press release issued after the assembly, regarding the action to refrain from disciplining pastors in same-sex relationships: "It's deceptive and lacks integrity." Gary Diers, a CORE contact and voting member, expressed to the assembly that his farm (he is a dairy farmer in Minnesota) had a fence around his yard when his children were young, in order to protect them from harm from the large animals and equipment. When God builds a fence, Diers said, we need to believe that it is for our protection.
Ryan Schwarz of the steering committee noted that 467 voting members opposed the "let's be nice and stop discipline" substitution. Goodsoil picked up only 2 votes on the amended resolution, but the orthodox total dropped 36, perhaps because they had left the hall or simply abstained. This is a much larger "core" of support than we thought we had going into the assembly. About 69 additional voting members is all we need at Minneapolis in 2009 to have a majority. That is a bit more than one per synod. Schwarz added, "We were barely formed and almost totally inactive when the voting members for this CWA were elected. Truly we were fighting with one arm tied behind our back. Yet 467 voting members stood with us."
We solicit your prayers and, if at all possible, your presence with us at Lindenhurst, Illinois on September 28, as we move forward toward 2009 and beyond. James Nestingen, Robert Benne, and Paull Spring will reflect on our situation and training will be offered to synodical contacts to help build a base of support across the church. More information on this and many other matters are on our website at www.lutherancore.org
Lutheran CORE's Presence
Lutheran CORE was very visible at the Churchwide Assembly, and received broad coverage in the media. Fox local news in Chicago included Schwarz and Mark Chavez in their television news broadcast on Aug. 11; Schwarz was quoted in a local Chicago ABC news web story; we were mentioned in a Fox News report afterwards on their website and in other reports. We had a headquarters room at the Hyatt and used another room for larger meetings. CORE signs were posted at strategic locations. (Goodsoil also had its own signs and its own headquarters.) Remember, the Chicago assembly was held at two separate sites. The assembly sessions themselves and the worship services were at the Navy Pier. Most of the hearings and other meetings were at the Hyatt Regency, a mile or so away. This meant that some 1,500 persons needed to be moved from one site to the other each morning and evening.
We were working for you and for the good of the church of Christ. Of course, all of this is not free and your contributions are always much appreciated. Please send them to Lutheran CORE, c/o WordAlone Network, 2299 Palmer Dr., Suite 220, New Brighton, MN 55112. Please make checks payable to WordAlone Network, and write "Lutheran CORE" on the memo line.
No Rules Fights
Those who remember Orlando recall the endless debates about rules on the opening night. At Chicago, there were no rules fights on opening night. What was learned from Orlando is that, under ELCA rules, any attempt to impose a 2/3 requirement on any vote requires a 2/3 vote for the imposition, making it hard to accomplish. Therefore, the only votes that require a 2/3 vote are votes to change the constitution or bylaws or to enter full Communion relationships or to approve social statements. The Goodsoil group had a very clever strategy to avoid the need for a 2/3 vote, which was to attempt to ask the Church Council to revise the two documents that set ordination standards.
In spite of that, most sexuality matters were referred to the Task Force on Human Sexuality, and the assembly added instructions to the task force to advise the 2009 churchwide assembly specifically regarding whether ordained pastors should be permitted to have same-sex relationships. Then, on Saturday morning—the last day—in a jarring inconsistency, the assembly voted to ask bishops to exercise restraint by not disciplining pastors in same-sex relationships nor to discipline congregations and persons who call into ministry otherwise-qualified candidates to serve if they are in such relationships.
Interestingly, the language asks for restraint on any discipline for whatever reason. But voting members were persuaded by an emotional appeal by retiring Bishop Paul Landahl of the Metro Chicago Synod to "give us something to take back to our synods" which had asked for present standards to be overturned. It is likely that many voting members were snookered by this manipulative appeal to vote for something quite opposite from what they had decided earlier.
No First Ballot Victory for Presiding Bishop
An ecclesiastical ballot was taken on opening night for the position of presiding bishop. Bishop Hanson was eligible for re-election. The results were released on the second day, indicating that Bishop Hanson fell two votes short of a first-ballot victory, with Prof. Karl Donfried in second place. Bishop Hanson then quickly won victory on the second ballot.
A layperson, David Swartling, was elected secretary. While he might disagree with us on various issues in the life of the ELCA, our sense is that he will be fair as he carries out that office. Certainly we can honor the financial sacrifice he accepts by leaving his practice of law for a churchwide position.
Goodsoil Service
The lesbian, gay, bisexual, transgender lobby, Goodsoil, sponsored a worship service Wednesday night with Bishop Margaret Payne of the New England Synod presiding and Bradley Schmeling preaching. Payne chaired the original Task Force on Sexuality and Schmeling was removed from the ELCA clergy roster this July after notifying his bishop in August 2006 that he was in a sexual relationship with another man. The removal process included discipline hearings and appeals to the ELCA Appeals Committee.
Several members of the Lutheran Core Steering Committee attended the liturgy, held next door to our hospitality room. These terms from the worship bulletin may give the flavor of what transpired.
The word "Father" was suppressed except for one occurrence when it was paired with "and Mother" in the prayer that replaced the Lord's Prayer (see below). The term "Lord" was only used in the final Communion hymn.
An affirmation of faith credited to Bread for the World declared God to be "maker of an unfinished world, who calls us to participate in bringing about the fullness of Creation" [capitalization theirs]. Jesus was not in any way identified with God nor confessed as risen. The third article proclaimed that "God, through people, can bring peace and hope, justice and equality, the relief of suffering and pain, and the final triumph of love and grace." Evidently the Almighty (another term not used) has been considerably demoted to a being who needs a lot of help from us.
The prayer introduced "As Christ teaches us" (are there some pages missing in our Bibles?) is directed to "Eternal Spirit, Earth-Maker, Pain-bearer, Life-giver, source of all that is and that shall be, Father and Mother of us all." The source of this prayer is cited as an Anglican worship resource from New Zealand.
Stanzas were omitted and alterations were made to Evangelical Lutheran Worship hymns so as to avoid offending any of the agendas represented in the service. A number of bishops and other church leaders were observed to be present (but not Bishop Hanson).
Pass It On
We urge you to copy and distribute this newsletter electronically and on paper to people who share our concerns. Continue to pray for our work and for the ELCA.
If you have questions, please check our website www.lutherancore.org or contact us. A press release issued by Lutheran CORE and picked up by many media outlets is also on that website (use the "news and discussion" link).
Thank you for your prayers and support. We cannot take credit for those successes that occurred. Surely God was at work in answer to our prayers. We have made new friends and contacts who will help advance this work of reform. To God be the glory!
Pr. W. Stevens Shipman, secretary
prsteveshipman@gmail.com
P O Box 64
Lock Haven, Pennsylvania 17745
Some Reflections on Chicago 2007
by Paull Spring, Lutheran CORE chair
Now that I'm back home from the Chicago churchwide assembly of the Evangelical Lutheran Church in America, I've had some time to reflect a bit on what occurred during those six steamy days.
I attended a non-assembly service that was sponsored by the Lutherans Concerned/North America and Goodsoil folks, two groups calling for approval of homosexual behavior. To call it a service would be a disservice. It was really more of a rally in celebration of a lifestyle that runs counter to the Biblical paradigm for marriage and the family. The texts for the creed and the Lord's Prayer were not the ones in our hymnals. References to God were thoroughly gender neutral. It was not an inclusive service at all, but a quite exclusive occasion to celebrate who "we" are as over against who "they" are.
The passage of the resolution on "restraint in discipline" was surely the biggest disappointment. I do think, however, that we need to be clear among ourselves about what the resolution does and does not do. The resolution does not change Vision and Expectations and Definitions and Guidelines. Persons who are practicing gays and lesbians still are precluded from ordination.
What the resolution permits is that, under certain circumstances, a synodical bishop may choose not to discipline a pastor who is in an active homosexual relationship. My hunch is that only a few bishops will avail themselves of this permission. I also suspect that only a few pastors in gay relationships will avail themselves of this possibility. Time will tell, but, bad as the resolution is, it does not open the gates to the ordinations of active gay and lesbian persons. It is my hope that all of us will stay within the ELCA and work hard toward bringing about an orthodox, confessional statement on human sexuality at the 2009 churchwide assembly. The next two years will be difficult and turbulent times for our church.
We need to put all of our energy into plans for the 2009 churchwide assembly. To that end, I hope we are all planning to attend the Sept. 28 Lutheran CORE gathering at St. Mark Lutheran Church, Lindenhurst, Ill., 10 a.m. – 4 p.m.
Monday, August 13, 2007
Report for LC3 on the Chicago CWA
Those of you who have been following the news from the Churchwide Assembly may already be aware of some of the more important events that took place last week in Chicago. I thought I would write a report to give you some of my own personal perspective. As it happens, though many of our leaders were in attendance as visitors, I was the only person from the LC3 or CORE Steering Committees to actually be on the floor as a voting member.
The Book of Faith Initiative
In general, Lutheran CORE is supportive of the ELCA’s Book of Faith initiative. Any effort to get people reading and studying the Bible will create the opportunity for God’s Word to accomplish its purpose (Isaiah 55:11). On behalf of Lutheran CORE, I did offer an amendment to the text of the second resolution approving this initiative. This one-sentence amendment included three important points: 1) that God is the primary ‘user’ of Scripture, 2) that the message of Scripture is centered in Christ, and 3) that God’s goal in his Word is to bring about repentance and salvation. One would think that this basic law/gospel description of God’s Word would be self-evident to Lutherans, but as you may have read elsewhere, many voting members considered the words “sinner” and “repentance” inappropriate; one Bishop even denied that God is the user of Scripture.
Though the amendment failed, it was a useful demonstration of the lack of theological acumen at work in the ELCA, and an indication of the direction this project could take if we are not vigilant. On a more practical level, the amendment, offered early in the Assembly by a more recognized WA leader, also allowed Lutheran CORE to test the response of those organized against the traditional view of Scripture; it provided helpful information for us in this regard.
Elections of Bishop and Secretary
There was little doubt among us that Bishop Hanson would be re-elected, but it was gratifying to see Dr. Karl Donfried make a good showing, especially after the attack made on him recently in the Lutheran magazine. The office of ELCA Secretary, however, was open to genuine selection. The candidates in this election varied broadly in perspective, from those who represent the orthodox faith, to those who are decidedly revisionist. In the end, the election went to David Swartling, a lay-person and lawyer, who has served as parliamentarian for the Churchwide Assembly. Swartling came across very competent and well-spoken, and though he is not necessarily a supporter of our concerns, I believe he will be fair-minded and work with integrity.
Sexuality Recommendations
Lutheran CORE and its supporters did a very good job in witnessing to the biblical faith, and making the argument for working with the whole church in its process. I was thankful for and impressed by the many faithful and orthodox Bishops who stood up to speak for sound deliberation and faithfulness to the Word. They deserve our respect. On the other hand, it was very disappointing to see revisionist Bishops actually leading the charge to violate church policy. Bishops certainly have the right to speak, but to have them be the actual presenters of Goodsoil amendments, is quite another matter.
In the end, I found it ironic that after hours of deliberation, and the clear indication that people wanted to follow the process to wait for the Sexuality Study to be released in 2009, the Assembly then (for all intents and purposes) reversed its decision against change, by hurriedly adopting a substitute amendment on restraint. However, given that the arguments on the floor claimed to be for a “cease fire” to “create space” until 2009 for those few synods that really need it, I honestly believe that people didn’t realize that they were voting for a resolution that had no limits whatsoever. In actual fact, the restraint resolution was addressed to all synods and bishops, it contained no time limit, and didn’t even limit the restraint in discipline to the particular case of same-sex relationships (ie. instead of saying a pastor should not be disciplined for being in a same-sex relationship, it said that a pastor in a same-sex relationship should not be disciplined — apparently for any offense).
There is no doubt that the wording of this resolution can and will be used to support much more than was imagined by many who voted for it. Revisionist synods and bishops will now consider themselves free to ‘stack the roster’ as much as they can in the next two years and beyond.
Accountability of Bishops
I appreciated the resolution on the last day, calling for the Conference of Bishops to discuss their mutual accountability, and to return to the 2009 Assembly with their plan for how they will do this. I am hopeful — or perhaps, cautiously optimistic — that this resolution might actually have a real impact on how the Church does its work together. Time will tell.
Conclusion
Over all, despite the important issues addressed, I felt much less stress at this assembly than I did two years ago in Orlando. In general, people were more respectful and less antagonistic. There were even a couple sermons in worship that were not disguised floor-speeches for revision. I will also add appreciation for the fact that both Bishop Hanson and Secretary Almen led the Assembly in a manner that I considered to be even-handed and fair. As in Orlando, I did not have the impression that the system itself was used against us.
I am thankful for the hours of hard work that were put into preparing for the Assembly by the leaders of Lutheran CORE and WordAlone, as well as by the many groups (such as LC3) that support them. These leaders among us are people of integrity, who strive on our behalf to give a faithful and honest witness, and refuse to resort to manipulation and deceit to pursue it. They are people I am proud to call brothers and sisters in Christ, and they have my grateful respect.
Pastor Steve King
Maple Lake, Minnesota
CORE/LC3
The Book of Faith Initiative
In general, Lutheran CORE is supportive of the ELCA’s Book of Faith initiative. Any effort to get people reading and studying the Bible will create the opportunity for God’s Word to accomplish its purpose (Isaiah 55:11). On behalf of Lutheran CORE, I did offer an amendment to the text of the second resolution approving this initiative. This one-sentence amendment included three important points: 1) that God is the primary ‘user’ of Scripture, 2) that the message of Scripture is centered in Christ, and 3) that God’s goal in his Word is to bring about repentance and salvation. One would think that this basic law/gospel description of God’s Word would be self-evident to Lutherans, but as you may have read elsewhere, many voting members considered the words “sinner” and “repentance” inappropriate; one Bishop even denied that God is the user of Scripture.
Though the amendment failed, it was a useful demonstration of the lack of theological acumen at work in the ELCA, and an indication of the direction this project could take if we are not vigilant. On a more practical level, the amendment, offered early in the Assembly by a more recognized WA leader, also allowed Lutheran CORE to test the response of those organized against the traditional view of Scripture; it provided helpful information for us in this regard.
Elections of Bishop and Secretary
There was little doubt among us that Bishop Hanson would be re-elected, but it was gratifying to see Dr. Karl Donfried make a good showing, especially after the attack made on him recently in the Lutheran magazine. The office of ELCA Secretary, however, was open to genuine selection. The candidates in this election varied broadly in perspective, from those who represent the orthodox faith, to those who are decidedly revisionist. In the end, the election went to David Swartling, a lay-person and lawyer, who has served as parliamentarian for the Churchwide Assembly. Swartling came across very competent and well-spoken, and though he is not necessarily a supporter of our concerns, I believe he will be fair-minded and work with integrity.
Sexuality Recommendations
Lutheran CORE and its supporters did a very good job in witnessing to the biblical faith, and making the argument for working with the whole church in its process. I was thankful for and impressed by the many faithful and orthodox Bishops who stood up to speak for sound deliberation and faithfulness to the Word. They deserve our respect. On the other hand, it was very disappointing to see revisionist Bishops actually leading the charge to violate church policy. Bishops certainly have the right to speak, but to have them be the actual presenters of Goodsoil amendments, is quite another matter.
In the end, I found it ironic that after hours of deliberation, and the clear indication that people wanted to follow the process to wait for the Sexuality Study to be released in 2009, the Assembly then (for all intents and purposes) reversed its decision against change, by hurriedly adopting a substitute amendment on restraint. However, given that the arguments on the floor claimed to be for a “cease fire” to “create space” until 2009 for those few synods that really need it, I honestly believe that people didn’t realize that they were voting for a resolution that had no limits whatsoever. In actual fact, the restraint resolution was addressed to all synods and bishops, it contained no time limit, and didn’t even limit the restraint in discipline to the particular case of same-sex relationships (ie. instead of saying a pastor should not be disciplined for being in a same-sex relationship, it said that a pastor in a same-sex relationship should not be disciplined — apparently for any offense).
There is no doubt that the wording of this resolution can and will be used to support much more than was imagined by many who voted for it. Revisionist synods and bishops will now consider themselves free to ‘stack the roster’ as much as they can in the next two years and beyond.
Accountability of Bishops
I appreciated the resolution on the last day, calling for the Conference of Bishops to discuss their mutual accountability, and to return to the 2009 Assembly with their plan for how they will do this. I am hopeful — or perhaps, cautiously optimistic — that this resolution might actually have a real impact on how the Church does its work together. Time will tell.
Conclusion
Over all, despite the important issues addressed, I felt much less stress at this assembly than I did two years ago in Orlando. In general, people were more respectful and less antagonistic. There were even a couple sermons in worship that were not disguised floor-speeches for revision. I will also add appreciation for the fact that both Bishop Hanson and Secretary Almen led the Assembly in a manner that I considered to be even-handed and fair. As in Orlando, I did not have the impression that the system itself was used against us.
I am thankful for the hours of hard work that were put into preparing for the Assembly by the leaders of Lutheran CORE and WordAlone, as well as by the many groups (such as LC3) that support them. These leaders among us are people of integrity, who strive on our behalf to give a faithful and honest witness, and refuse to resort to manipulation and deceit to pursue it. They are people I am proud to call brothers and sisters in Christ, and they have my grateful respect.
Pastor Steve King
Maple Lake, Minnesota
CORE/LC3
Sunday, August 12, 2007
Post-Assembly News Release
Assembly Slips Practicing Gays in Back Door to Pulpit
Betsy Carlson, WA editor
Betsy Carlson, WA editor
While the churchwide assembly of the Evangelical Lutheran Church of America shut the front door for now on allowing ministers in same-sex relationships to serve the denomination, they essentially told them to go to the back door and come in.
The assembly, meeting in Chicago this week, voted to refer most resolutions on homosexual behavior and ordination standards to a task force on human sexuality that is preparing a social statement for the 2009 churchwide assembly, thus taking the resolutions out of consideration at this assembly. More significantly, the assembly closed the front door when it defeated a resolution that would have changed the standards, allowing practicing homosexuals to become lay ministers and be ordained.
But the assembly opened the back door when it voted 538 to 431 to urge bishops, synods and the presiding bishop to refrain from disciplining pastors or lay ministers in committed same-sex relationships. This resolution was recommended by a discipline committee that defrocked a practicing homosexual but delayed enforcement until after the assembly and made clear its opinion that the standards needed loosening. Twenty-one synod assemblies had approved resolutions recommended by that discipline committee this spring.
"Some synodical bishops will use this as an excuse to ordain people in same-sex relationships and to certify lay ministers even though the 'Vision and Expectations' and 'Definitions and Guidelines' on ministry haven't changed. It's deceptive and lacks integrity," said Pastor Paull Spring, who is chair of Lutheran CORE, which along with WordAlone is working to renew and reform the ELCA.
WordAlone Network President Jaynan Clark Egland added: "I don't know as a Christian, as a pastor and as a parent what really would be worse -- a church with no Biblical standards to govern our ministry or standards we don't intend to enforce. To refrain from discipline in the home is bad parenting, but we're about to do so in Christ's Church."
"Isn't this really a local option? Talk about introducing even more chaos to the ELCA's roster. Some bishops already are allowing people in same-sex relationships to serve. More may join them. But not all will look the other way and still may discipline. This leaves the ELCA with inconsistent patterns of discipline and standards, and possibly increases the church's liability in legal cases involving sexual impropriety," Egland said.
"The assembly spoke against making any change now by referring the main resolution on ordaining practicing homosexuals to the human sexuality study task force. It's a shame they opened this door allowing ordinations of persons in same-sex relationships," Spring commented.
The campaign to get homosexual behavior before the assembly prior to consideration of the social statement in 2009 seems to have started with an Atlanta, Ga., pastor's confession to his bishop that he, a known homosexual, had a "committed relationship" with another man. A discipline hearing was scheduled and held in early February.
The hearing committee ruled that the pastor was in violation of current ELCA standards and should be removed from the denomination's clergy roster, but delayed his removal until Aug. 15, after the assembly. The discipline committee also questioned the appropriateness and constitutionality of present ordination standards.
That committee also asked the ELCA's 65 synods to pass resolutions requesting the 2007 assembly to begin the process to change the standards to allow for non-celibate clergy and lay ministers. In addition the committee asked the synod assemblies to consider other resolutions for the churchwide assembly to go easy in the meantime on disciplining any ministers serving the church who are in homosexual relationships. Both sides appealed the ruling.
In July, the appeals committee ruled that Brad Schmeling, the Atlanta pastor, should have been removed from the roster in February and removed him effective with their findings. The appeals group also chastised the discipline committee for overstepping its bounds by delaying the pastor's removal, for commenting on the standards and for asking this year's assembly to approve changing them.
About an hour before the assembly ended, when more than 400 voting members had departed, the assembly approved by a margin of 318 to 309 a motion that calls for ELCA bishops to discuss their accountability to the "adopted policies, practices and procedures" of the ELCA. The motion further directs the bishops to bring to the 2009 assembly a document that clarifies the lines of accountability. Perhaps the assembly realized it had voted for chaos earlier in the day by urging bishops not to uphold standards.
The assembly, meeting in Chicago this week, voted to refer most resolutions on homosexual behavior and ordination standards to a task force on human sexuality that is preparing a social statement for the 2009 churchwide assembly, thus taking the resolutions out of consideration at this assembly. More significantly, the assembly closed the front door when it defeated a resolution that would have changed the standards, allowing practicing homosexuals to become lay ministers and be ordained.
But the assembly opened the back door when it voted 538 to 431 to urge bishops, synods and the presiding bishop to refrain from disciplining pastors or lay ministers in committed same-sex relationships. This resolution was recommended by a discipline committee that defrocked a practicing homosexual but delayed enforcement until after the assembly and made clear its opinion that the standards needed loosening. Twenty-one synod assemblies had approved resolutions recommended by that discipline committee this spring.
"Some synodical bishops will use this as an excuse to ordain people in same-sex relationships and to certify lay ministers even though the 'Vision and Expectations' and 'Definitions and Guidelines' on ministry haven't changed. It's deceptive and lacks integrity," said Pastor Paull Spring, who is chair of Lutheran CORE, which along with WordAlone is working to renew and reform the ELCA.
WordAlone Network President Jaynan Clark Egland added: "I don't know as a Christian, as a pastor and as a parent what really would be worse -- a church with no Biblical standards to govern our ministry or standards we don't intend to enforce. To refrain from discipline in the home is bad parenting, but we're about to do so in Christ's Church."
"Isn't this really a local option? Talk about introducing even more chaos to the ELCA's roster. Some bishops already are allowing people in same-sex relationships to serve. More may join them. But not all will look the other way and still may discipline. This leaves the ELCA with inconsistent patterns of discipline and standards, and possibly increases the church's liability in legal cases involving sexual impropriety," Egland said.
"The assembly spoke against making any change now by referring the main resolution on ordaining practicing homosexuals to the human sexuality study task force. It's a shame they opened this door allowing ordinations of persons in same-sex relationships," Spring commented.
The campaign to get homosexual behavior before the assembly prior to consideration of the social statement in 2009 seems to have started with an Atlanta, Ga., pastor's confession to his bishop that he, a known homosexual, had a "committed relationship" with another man. A discipline hearing was scheduled and held in early February.
The hearing committee ruled that the pastor was in violation of current ELCA standards and should be removed from the denomination's clergy roster, but delayed his removal until Aug. 15, after the assembly. The discipline committee also questioned the appropriateness and constitutionality of present ordination standards.
That committee also asked the ELCA's 65 synods to pass resolutions requesting the 2007 assembly to begin the process to change the standards to allow for non-celibate clergy and lay ministers. In addition the committee asked the synod assemblies to consider other resolutions for the churchwide assembly to go easy in the meantime on disciplining any ministers serving the church who are in homosexual relationships. Both sides appealed the ruling.
In July, the appeals committee ruled that Brad Schmeling, the Atlanta pastor, should have been removed from the roster in February and removed him effective with their findings. The appeals group also chastised the discipline committee for overstepping its bounds by delaying the pastor's removal, for commenting on the standards and for asking this year's assembly to approve changing them.
About an hour before the assembly ended, when more than 400 voting members had departed, the assembly approved by a margin of 318 to 309 a motion that calls for ELCA bishops to discuss their accountability to the "adopted policies, practices and procedures" of the ELCA. The motion further directs the bishops to bring to the 2009 assembly a document that clarifies the lines of accountability. Perhaps the assembly realized it had voted for chaos earlier in the day by urging bishops not to uphold standards.
Thursday, August 09, 2007
CORE Newsletter 1.2
Lutheran CORE News 1.2
August 9, 2007
For updated news from the churchwide assembly, please see the news report on amendments to a motion approving a five-year Bible reading initiative. If you missed it, the release is posted on our www.commonconfession.blogspot.com . Regular reports will appear on www.elca.org , from the churchwide news department, and on www.commonconfession.net , where Lutheran CORE answers the question, "What is Lutheran CORE doing to advance its goals?"
The offer of amendments to the Bible initiative was interesting in that a couple bishops spoke --on their own initiative-- in support of our amendment deleting "approaches," (though one successfully asked for substituting "all" for "sinners") while three bishops showed their opposition to using the terms "sinners" and "repentance," and the amendment in general. Remember, the whole concept of Lutheran "approaches" to Scripture echoes a statement made and now denied by Bp. Hanson about two "irreconcilable" and "valid" Lutheran approaches to the Bible. The amendment could have served as a shot across the bow for the Bible reading program -- if our amendment hadn’t been first weakened and then defeated.
The Lutheran CORE Statement on Scripture
August 9, 2007
For updated news from the churchwide assembly, please see the news report on amendments to a motion approving a five-year Bible reading initiative. If you missed it, the release is posted on our www.commonconfession.blogspot.com . Regular reports will appear on www.elca.org , from the churchwide news department, and on www.commonconfession.net , where Lutheran CORE answers the question, "What is Lutheran CORE doing to advance its goals?"
The offer of amendments to the Bible initiative was interesting in that a couple bishops spoke --on their own initiative-- in support of our amendment deleting "approaches," (though one successfully asked for substituting "all" for "sinners") while three bishops showed their opposition to using the terms "sinners" and "repentance," and the amendment in general. Remember, the whole concept of Lutheran "approaches" to Scripture echoes a statement made and now denied by Bp. Hanson about two "irreconcilable" and "valid" Lutheran approaches to the Bible. The amendment could have served as a shot across the bow for the Bible reading program -- if our amendment hadn’t been first weakened and then defeated.
The Lutheran CORE Statement on Scripture
Lutheran CORE is engaged in the life of the ELCA. We seek to be a voice to help build up our church, based on the foundations of the Scriptures and the Lutheran Confessions. To this end, we have produced a document entitled, “A Statement on the Authority and Interpretation of Scripture in the Church.” Many organizations and hundreds of individuals have already added their support and their names to the statement. You can find the statement on the internet at: www.commonconfession.net/COREscriptset.htm . To add your name to the list of subscribers, send an email with your name/title, city, and state to L-CORE@charter.net .
Free Bible Study on the Authority of Scripture
Our partner organization, LC3 (Lutheran Churches of the Common Confession) has just produced a Bible Study on this same theme. With its goal to support the mission and ministry of congregations, LC3 is offering this five-week study free to congregations. It can be downloaded from the “Educational Resources” page of the LC3 website, at: www.commonconfession.net/educatemainset.htm .
The study, which is based on texts from the Lutheran Confessions as well as Scripture, can be reproduced for local congregational use. The CORE statement on Scripture is included as a theological foreword.
Pastor Steven King of Maple Lake, MN, who served as the study’s editor, said this about it: “By letting the Bible speak for itself, our goal was not simply to teach about the active authority of Scripture, but to provide a model for how congregations can engage in Bible Study that is truly focused on the Word. The study centers on the question of what it means to say that Scripture is the ‘inspired Word of God’ and it seeks to articulate the uniquely Lutheran ‘law/gospel’ approach to the Word that has been a part of our tradition for centuries.”
Other Activities
Pastor Steven King of Maple Lake, MN, who served as the study’s editor, said this about it: “By letting the Bible speak for itself, our goal was not simply to teach about the active authority of Scripture, but to provide a model for how congregations can engage in Bible Study that is truly focused on the Word. The study centers on the question of what it means to say that Scripture is the ‘inspired Word of God’ and it seeks to articulate the uniquely Lutheran ‘law/gospel’ approach to the Word that has been a part of our tradition for centuries.”
Other Activities
We have been meeting with supportive voting members each evening and as a steering committee each afternoon. We are trying to encourage bishops and voting members who may not fully agree with us to speak out against any attempt to short-circuit the process of the sexuality study by pushing through a process to change ordination standards at this assembly. While we will continue to advocate for a biblical position on marriage regardless of what happens now or in 2009, we are convinced, perhaps along with some ELCA leaders, that any attempt to force the issue now in favor of lesbian-gay-bisexual-transgender partnered pastors would be disastrous for the church.
On a different matter, we were uncomfortable with the opening liturgy on Monday. It clearly showed our concerns with Evangelical Lutheran Worship and its suppression of the revealed name of God as Father, Son, and Holy Spirit. God was not even addressed as "Father" until the second hymn (the hymn of the day).
Post-Assembly Gathering
If you possibly can, come to our gathering on Friday, Sept. 28, from 10 a.m. to 4 p.m. in Lindenhurst, IL (near Chicago), to hear reflections and reports from James Nestingen, Robert Benne, and Paull Spring. Please join us. A flyer can be downloaded from our website at http://www.commonconfession.net/ or by emailing: prsteveshipman@gmail.com .
Pass It On
We urge you to copy and distribute this newsletter electronically and on paper to people who share our concerns with the undermining of Scriptural authority in the ELCA, the replacement of the revealed name of God (Father, Son, and Holy Spirit) in many worship and educational resources and the devaluing of God's plan for human community centered on the faithful marriage of a man and a woman. We also seek to elect faithful leaders across the ELCA who will uphold "the faith once delivered to the saints."
As always, we solicit your prayers and welcome your financial contributions. We are grateful that the WordAlone Network, a member of our Coalition for Reform, provides administrative support to Lutheran CORE. Donations in any amount (deductible as permitted by law) may be sent to Lutheran CORE, c/o WordAlone Network, 2299 Palmer Drive, Suite 220, New Brighton, MN 55112. Please make checks payable to WordAlone Network, and write "Lutheran CORE" on the memo line.
Many helpful links and articles are included both on the http://www.commonconfession.net/ website and on www.wordalone.org and we urge you to become informed on viewpoints you may not learn from official ELCA sources.
If you have questions, please check our website. And if you're at the Churchwide Assembly in Chicago, look us up at the Hyatt Grand Suite 3. We'll try to have it staffed by somebody much of the time.
Pr. W. Stevens Shipman, secretary
prsteveshipman@gmail.com
P. O. Box 64
Lock Haven, Pennsylvania 17745
As always, we solicit your prayers and welcome your financial contributions. We are grateful that the WordAlone Network, a member of our Coalition for Reform, provides administrative support to Lutheran CORE. Donations in any amount (deductible as permitted by law) may be sent to Lutheran CORE, c/o WordAlone Network, 2299 Palmer Drive, Suite 220, New Brighton, MN 55112. Please make checks payable to WordAlone Network, and write "Lutheran CORE" on the memo line.
Many helpful links and articles are included both on the http://www.commonconfession.net/ website and on www.wordalone.org and we urge you to become informed on viewpoints you may not learn from official ELCA sources.
If you have questions, please check our website. And if you're at the Churchwide Assembly in Chicago, look us up at the Hyatt Grand Suite 3. We'll try to have it staffed by somebody much of the time.
Pr. W. Stevens Shipman, secretary
prsteveshipman@gmail.com
P. O. Box 64
Lock Haven, Pennsylvania 17745
Wednesday, August 08, 2007
Repentance Too "Narrow"
'Sinners' and 'Repentance' too 'Narrow' at Assembly
by Betsy Carlson, WA editor
By late Tuesday afternoon, the Churchwide Assembly of the Evangelical Lutheran Church in America, meeting in Chicago this week, re-elected Presiding Bishop Mark Hanson and adopted a five-year initiative to encourage and support ELCA members, clergy and institutions to hear, read and study "God's Word" more than they have been.
Hanson, who needed a 75 percent majority vote for re-election, received 88 percent on the second ballot on Tuesday morning. This will be his second and final six-year term because of ELCA term limits.
The Bible reading and study initiative, "Book of Faith: Lutherans Read the Bible," is to be led by Prof. Diane Jacobson of Luther Seminary in St. Paul, Minn.
An amendment to give the program a distinctly Lutheran flavor was defeated after two successful amendments to it that basically undid what was proposed in the initial amendment.
In a paragraph calling on the whole ELCA to increase its biblical fluency, experience deeper worship and devotion and to develop a more profound appreciation of "Lutheran principles and approaches for the use of the Scriptures," Pastor Steve King of the Southwestern Minnesota Synod moved to take out the phrase after "profound appreciation of."
He wanted to replace it with a more profound appreciation of "the distinctive Lutheran focus on God's use of Scripture to bring sinners to repentance and salvation in Christ."
A lively discussion followed with several bishops taking part. A layperson Katie Abercrombie of Florida-Bahamas Synod and Pastor David Weeks of Southwestern Minnesota Synod were the first to speak and were in favor of King's move. Bishop Bruce Burnside of South-Central Wisconsin Synod spoke against the amendment saying it "narrows the purpose of the initiative."
Bishop Warren Freiheit of the Central Southern Illinois Synod spoke in favor of the amendment, but moved to amend it to remove the word "sinners" and replace it with "all." That amendment was adopted by a vote of 887 yes to 139 no.
And Bishop Steve Ullestad of the Northeastern Iowa Synod spoke against using the word "distinctive" in King's amendment. He stated that the salvation story is not unique to Lutheranism.
Pastor Michele Fischer of the Upstate New York Synod wanted to add the words "and relationship" and proposed another amendment to the amendment to do so. It failed 444 yes to 555 no.
Bishop Marcus Lohrmann of the Northwestern Ohio Synod spoke in favor of King's amendment and said it was important to lift up the Lutheran focus.
Pastor Elias Kitoi Nasari of the Greater Milwaukee Synod spoke against the amendment saying it should say "use of God's word," not "how God uses Scripture." He said saying that God uses Scripture involved personal interpretation and put words in God's mouth.
New Jersey Synod Bishop Roy Riley asserted there were different approaches to Scripture and that King's amendment would eliminate "some work we need to do" concerning differences in the church, which is working for inclusiveness. He also moved to replace the word "repentance" with "faith" and said that humankind is not saved by repentance, but by faith. Riley's amendment passed 531 yes and 451 no.
King's weakened amendment was defeated with a vote of 296 yes and 725 no.
by Betsy Carlson, WA editor
By late Tuesday afternoon, the Churchwide Assembly of the Evangelical Lutheran Church in America, meeting in Chicago this week, re-elected Presiding Bishop Mark Hanson and adopted a five-year initiative to encourage and support ELCA members, clergy and institutions to hear, read and study "God's Word" more than they have been.
Hanson, who needed a 75 percent majority vote for re-election, received 88 percent on the second ballot on Tuesday morning. This will be his second and final six-year term because of ELCA term limits.
The Bible reading and study initiative, "Book of Faith: Lutherans Read the Bible," is to be led by Prof. Diane Jacobson of Luther Seminary in St. Paul, Minn.
An amendment to give the program a distinctly Lutheran flavor was defeated after two successful amendments to it that basically undid what was proposed in the initial amendment.
In a paragraph calling on the whole ELCA to increase its biblical fluency, experience deeper worship and devotion and to develop a more profound appreciation of "Lutheran principles and approaches for the use of the Scriptures," Pastor Steve King of the Southwestern Minnesota Synod moved to take out the phrase after "profound appreciation of."
He wanted to replace it with a more profound appreciation of "the distinctive Lutheran focus on God's use of Scripture to bring sinners to repentance and salvation in Christ."
A lively discussion followed with several bishops taking part. A layperson Katie Abercrombie of Florida-Bahamas Synod and Pastor David Weeks of Southwestern Minnesota Synod were the first to speak and were in favor of King's move. Bishop Bruce Burnside of South-Central Wisconsin Synod spoke against the amendment saying it "narrows the purpose of the initiative."
Bishop Warren Freiheit of the Central Southern Illinois Synod spoke in favor of the amendment, but moved to amend it to remove the word "sinners" and replace it with "all." That amendment was adopted by a vote of 887 yes to 139 no.
And Bishop Steve Ullestad of the Northeastern Iowa Synod spoke against using the word "distinctive" in King's amendment. He stated that the salvation story is not unique to Lutheranism.
Pastor Michele Fischer of the Upstate New York Synod wanted to add the words "and relationship" and proposed another amendment to the amendment to do so. It failed 444 yes to 555 no.
Bishop Marcus Lohrmann of the Northwestern Ohio Synod spoke in favor of King's amendment and said it was important to lift up the Lutheran focus.
Pastor Elias Kitoi Nasari of the Greater Milwaukee Synod spoke against the amendment saying it should say "use of God's word," not "how God uses Scripture." He said saying that God uses Scripture involved personal interpretation and put words in God's mouth.
New Jersey Synod Bishop Roy Riley asserted there were different approaches to Scripture and that King's amendment would eliminate "some work we need to do" concerning differences in the church, which is working for inclusiveness. He also moved to replace the word "repentance" with "faith" and said that humankind is not saved by repentance, but by faith. Riley's amendment passed 531 yes and 451 no.
King's weakened amendment was defeated with a vote of 296 yes and 725 no.
Sunday, August 05, 2007
CORE Newsletter 1.1
Lutheran CORE News 1.1
August 5, 2007
Lutheran CORE has been actively preparing for the Churchwide Assembly in Chicago August 6-11. Information regarding the assembly both encourages and discourages us, but we believe that Christ is still Lord of His Church and in the end he will answer the prayers of his faithful people among our congregations, pastors, and bishops. We also realize that many people disagree with us in good faith, and we pray for God's loving wisdom to guide all of us.
August 5, 2007
Lutheran CORE has been actively preparing for the Churchwide Assembly in Chicago August 6-11. Information regarding the assembly both encourages and discourages us, but we believe that Christ is still Lord of His Church and in the end he will answer the prayers of his faithful people among our congregations, pastors, and bishops. We also realize that many people disagree with us in good faith, and we pray for God's loving wisdom to guide all of us.
Our first and most important request is prayer. Whether or not you are in Chicago, please pray for Bishop Hanson and Secretary Almen, all the voting members, the Lutheran CORE steering committee members, and many dedicated CORE members and friends who have paid their own way to be in Chicago working on your behalf, and also for those sisters and brothers in Christ who are working for agendas we believe are wrong.
Sexuality Memorials
A key strategy of Goodsoil and Lutherans Concerned, the groups working to change policies regarding homosexuality, is to use this assembly to begin a process of rescinding the rules that prohibit active homosexuals from serving as pastors and that discourage blessings of same-sex relationships. While no more synods are asking for this change than addressed the 2005 assembly, many faithful Lutherans assumed the issue was settled at Orlando and were not prepared to reconsider the issue this year. We believe it is dishonest and deceptive to raise the issue again before the report of the Task Force on Sexuality in 2009, and we support the recommendation of the Memorials Committee to refer all sexuality proposals to the task force.
Lutheran CORE believes using such tactics to initiate a change of policy this year will fragment the ELCA. We see this happening among our Full Communion partners the Episcopal Church, the Presbyterian Church, and the United Church of Christ, as many faithful members have become weary of the constant attacks on what they have believed on the basis of the Bible.
Ultimately, we do not believe we have the right as Christians to vote on whether or not we will accept the clear teachings of Holy Scripture. Especially when an overwhelming majority of Christians through the ages and across the world have understood the texts of the Bible regarding same-sex relationships in their plain sense, we have to say, "our conscience is captive to the Word of God; unless we are convinced by clear Scripture and evident reason therefrom, we cannot and will not recant."
Retired Bishops Speak
Pastor Paull Spring, chair of Lutheran CORE and retired bishop of the Northwestern Pennsylvania Synod, wrote an open letter to Bishop Hanson on behalf of CORE, in which he objected "strenuously" to a public announcement by Bishop Margaret Payne, of the New England Synod, that she would preside at a service of Holy Communion apart from the assembly agenda at which defrocked pastor Bradley Schmeling would be the preacher. Schmeling was removed as a pastor after he announced publicly that he is in a relationship with another man.
We object to using the Means of Grace, God's Holy Word and the Sacrament of the Altar, as tools to further political ends on behalf of Goodsoil and their allies. In his letter, Spring asks whether Bp. Payne should not resign as an act of integrity if she as bishop cannot support the official policies of the church and whether her action is a matter of discipline.
We object to using the Means of Grace, God's Holy Word and the Sacrament of the Altar, as tools to further political ends on behalf of Goodsoil and their allies. In his letter, Spring asks whether Bp. Payne should not resign as an act of integrity if she as bishop cannot support the official policies of the church and whether her action is a matter of discipline.
Bishop Emeritus George Mocko, retired bishop of the Delaware-Maryland Synod, wrote an open letter expressing his concerns about the way we seem to be asked to read the Bible in the ELCA, in order to overturn the Scriptural admonitions against homosexuality. "We are preparing to sell our birthright as the foremost biblical theologians of the west for the pottage of this culture's approval," Mocko writes.
You can read both letters in full at the website shared by Lutheran CORE and Lutheran Churches of the Common Confession, www.commonconfession.net/COREnewset.htm . Both were posted in July.
Gathering in September: Where do we go from here?
Regardless of what happens in Chicago, Lutheran CORE intends to stay and remain a voice for those ELCA members who wish to remain faithful to the Word of God and our Lutheran Confessions. Of course, it is possible that at some point after 2009 many will need to re-evaluate whether they can be faithful to Christ and still remain within this denomination; we are working and praying that such agonizing decisions will not be necessary.
We will gather on Friday, September 28, from 10 to 4 in Lindenhurst, Illinois (near Chicago), to hear reflections and reports from James Nestingen, Robert Benne, and Paull Spring. Please join us. A flyer can be downloaded from our website at:
http://www.commonconfession.net/PDFs/COREgathering.pdf
or by emailing prsteveshipman@gmail.com.
http://www.commonconfession.net/PDFs/COREgathering.pdf
or by emailing prsteveshipman@gmail.com.
Pass It On
We urge you to copy and distribute this newsletter electronically and on paper to people who share our concerns with the undermining of Scriptural authority in the ELCA, the replacement of the revealed Name of God (Father, Son, and Holy Spirit) in many worship and educational resources, and the devaluing of God's plan for human community centered around the faithful marriage of a man and a woman. We also seek to elect faithful leaders across the ELCA who will uphold "the faith once delivered to the saints."
As always, we solicit your prayers and welcome your financial contributions. We are grateful that for now the WordAlone Network, a member of our Coalition for Reform, provides administrative support to Lutheran CORE. Donations in any amount (deductible as permitted by law) may be sent to Lutheran CORE, c/o WordAlone Network, 2299 Palmer Drive, Suite 220, New Brighton, MN 55112. Please make checks payable to WordAlone Network, and write "Lutheran CORE" on the memo line.
And if you have not seen or signed on to our Scripture statement (to which Bishop Emeritus Mocko refers in his letter), it is on the same website, at www.commonconfession.net/COREscriptset.htm . Please add your signature to the many who already support us.
A lot of helpful links and articles are included both on the http://www.commonconfession.net/ website and on http://www.wordalone.org/ and we urge you to become informed on viewpoints you may not learn from official ELCA sources.
If you have questions, please check our website or contact us.
And if you're at the Churchwide Assembly in Chicago, look us up at the Hyatt Grand Suite B. We'll try to have it staffed by somebody much of the time.
Wednesday, August 01, 2007
Lutheran CORE Post-CWA Gathering
Lutheran CORE - Coalition for Reform
Post-Churchwide Assembly Gathering
‘This Church’ and God’s Church
Gather with us to:
• review results of the 2007 Churchwide Assembly
• plan ahead for 2008 and 2009
Featured Speakers:
Dr. James A. Nestingen
- professor emeritus, Luther Seminary
Dr. Robert Benne
- director, Center for Religion & Society, Roanoke College
Pastor Paull Spring
- chair, Lutheran CORE; retired bishop, Northwestern PA Synod
Friday, September 28, 2007 (10:00 A.M. to 4:00 P.M.)
Held at: St. Mark Lutheran Church
1822 E. Grand Avenue, Lindenhurst, Illinois
(St. Mark is on the north side of metro Chicago, about a 45 minute drive from O’Hare.)
All who share our goals for faithful reform in the ELCA are welcome to attend!
To Register
There is a $10 registration fee (basically to cover the lunch) and registrations should be sent to the Lutheran CORE, c/o WordAlone Network, 2299 Palmer Drive, Suite 220, New Brighton, MN 55112; checks payable to WordAlone Network. For questions, contact: prsteveshipman@gmail.com. Please do not call the host church. Suggested hotel information attached — please make your own reservations.
Travel and Lodging Information
We urge you to make reservations early, as there is a Six Flags amusement park in Gurnee which is open that weekend. This information is approximate and based on an Internet search. Please confirm all details when you make the reservations.
Ground Transportation
It may be less expensive to rent a car from O’Hare. One day rentals can be found on the Internet for about $40. If you prefer other transportation, the cheapest is Jammin Shuttle (they answer the phone with a taxi company name) in Gurnee, IL, 847-855-8721. The fare to Gurnee (closest hotels - see below) is $42.00 from O’Hare for either one or two people (fare doesn’t include the $.50 toll between O’Hare and Gurnee nor the tip). They recommend an advance reservation to minimize the passenger’s waiting time at O’Hare. Jammin’s rate from Midway is $72.00. Another company is Northshore Limousine, 847-816-7474, which requires an advance reservation. Rates from O’Hare (not including tip nor the $.50 toll) are: Shared car: $57.50 1st passenger; add $5.00 for 2nd passenger; Private car: $72.50 up to 3 passengers; then add $5.00 per passenger.
Hotels
The closest hotels to Lindenhurst are in Gurnee. Search the Internet for the best rates — quotes below are approximate — and rates will be less on Thursday night than Friday night.
In Gurnee:
Fairfield Inn ($119.99)
6090 Gurnee Mills Cir E, Gurnee, IL (4.48 miles away)
847-855-8868
Comfort Inn ($104.99)
6080 Gurnee Mills Cir E, Gurnee, IL (4.50 miles away)
847-855-8866
Holiday Inn Gurnee-Conv Ctr ($115.00)
6161 Grand Ave, Gurnee, IL (4.72 miles away)
847-336-6300
La Quinta Inn ($115.00)
5688 Northridge Dr, Gurnee, IL (5.35 miles away)
847-662-7600
In Libertyville:
Days Inn ($79.99)
1809 N Milwaukee Ave, Libertyville, IL (8.34 miles away)
847-816-8006
Holiday Inn Express ($102.99)
77 Buckley Rd, Libertyville, IL (8.40 miles away)
847-549-7878
Candlewood Suites ($104.00)
1100 N US Highway 45, Libertyville, IL (8.29 miles away)
847-247-9900
Post-Churchwide Assembly Gathering
‘This Church’ and God’s Church
Gather with us to:
• review results of the 2007 Churchwide Assembly
• plan ahead for 2008 and 2009
Featured Speakers:
Dr. James A. Nestingen
- professor emeritus, Luther Seminary
Dr. Robert Benne
- director, Center for Religion & Society, Roanoke College
Pastor Paull Spring
- chair, Lutheran CORE; retired bishop, Northwestern PA Synod
Friday, September 28, 2007 (10:00 A.M. to 4:00 P.M.)
Held at: St. Mark Lutheran Church
1822 E. Grand Avenue, Lindenhurst, Illinois
(St. Mark is on the north side of metro Chicago, about a 45 minute drive from O’Hare.)
All who share our goals for faithful reform in the ELCA are welcome to attend!
To Register
There is a $10 registration fee (basically to cover the lunch) and registrations should be sent to the Lutheran CORE, c/o WordAlone Network, 2299 Palmer Drive, Suite 220, New Brighton, MN 55112; checks payable to WordAlone Network. For questions, contact: prsteveshipman@gmail.com. Please do not call the host church. Suggested hotel information attached — please make your own reservations.
Travel and Lodging Information
We urge you to make reservations early, as there is a Six Flags amusement park in Gurnee which is open that weekend. This information is approximate and based on an Internet search. Please confirm all details when you make the reservations.
Ground Transportation
It may be less expensive to rent a car from O’Hare. One day rentals can be found on the Internet for about $40. If you prefer other transportation, the cheapest is Jammin Shuttle (they answer the phone with a taxi company name) in Gurnee, IL, 847-855-8721. The fare to Gurnee (closest hotels - see below) is $42.00 from O’Hare for either one or two people (fare doesn’t include the $.50 toll between O’Hare and Gurnee nor the tip). They recommend an advance reservation to minimize the passenger’s waiting time at O’Hare. Jammin’s rate from Midway is $72.00. Another company is Northshore Limousine, 847-816-7474, which requires an advance reservation. Rates from O’Hare (not including tip nor the $.50 toll) are: Shared car: $57.50 1st passenger; add $5.00 for 2nd passenger; Private car: $72.50 up to 3 passengers; then add $5.00 per passenger.
Hotels
The closest hotels to Lindenhurst are in Gurnee. Search the Internet for the best rates — quotes below are approximate — and rates will be less on Thursday night than Friday night.
In Gurnee:
Fairfield Inn ($119.99)
6090 Gurnee Mills Cir E, Gurnee, IL (4.48 miles away)
847-855-8868
Comfort Inn ($104.99)
6080 Gurnee Mills Cir E, Gurnee, IL (4.50 miles away)
847-855-8866
Holiday Inn Gurnee-Conv Ctr ($115.00)
6161 Grand Ave, Gurnee, IL (4.72 miles away)
847-336-6300
La Quinta Inn ($115.00)
5688 Northridge Dr, Gurnee, IL (5.35 miles away)
847-662-7600
In Libertyville:
Days Inn ($79.99)
1809 N Milwaukee Ave, Libertyville, IL (8.34 miles away)
847-816-8006
Holiday Inn Express ($102.99)
77 Buckley Rd, Libertyville, IL (8.40 miles away)
847-549-7878
Candlewood Suites ($104.00)
1100 N US Highway 45, Libertyville, IL (8.29 miles away)
847-247-9900
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