I often wondered – during the years I was serving as a pastor – why God would bring the particular group of people together at the church where I had been called.  I have often wondered why Jesus chose the particular people that He selected to be the first twelve disciples.

According to Matthew 10: 2-4, the twelve included Matthew the tax collector and Simon the Zealot.  Why would Jesus have chosen to be among His first followers and those to whom He would entrust the work of the Kingdom two people who could not have been more poles apart politically?  Matthew, the former tax collector and employee of the Roman empire, and Simon the Zealot, a member of a revolutionary movement. 

The Zealots were passionate about obeying the Torah, especially its commandments against idolatry.  As the Romans continued to impose their pagan ways upon the Jewish people, the Zealots sometimes turned to violence.

One of the offshoots of the Zealots was a group of assassins called the Sicarii, or daggermen.  They would mingle in crowds, slip up behind a victim, and then stab him with their sicari, or short curved knife.  One interpretation I have read is that Judas Iscariot had been a member of the Sicarii.  Talk about disastrous consequences if you do not practice social distancing.  Through their acts of terrorism the Sicarii sought to disrupt the Roman government. 

In Luke 22: 38, just before they left the Upper Room for the Garden of Gethsemane, the disciples tell Jesus, “Lord, look, here are two swords.”  It is not hard to imagine that one of the swords belonged to Simon the Zealot or Judas Iscariot, who kept it hidden.  We all know what Peter did with his.  He pulled it out and cut off the ear of Malchus, the high priest’s servant. 

And yet what is amazing is that you never read of politically charged and divisive conversation among the disciples.  They lived during some very tense and difficult times.  We also live during some very tense and difficult times.  Matthew on one side, and potentially both Simon the Zealot and Judas Iscariot on the other side, would have come from totally opposite sides politically.  And yet you never read of politically charged discussions.  The only real dissension that I can think of among the disciples was the debate over who was the greatest, brought on by the request from James and John (or their mother, dependent upon which Gospel account you are reading) for the top seats in the Kingdom.

If the first century disciples could find their unity in Jesus and avoid explosive, divisive political rhetoric, then we – the twenty-first century followers of Jesus – should be able to do the same.

The days between now and the election in early November are going to be very difficult.  There will be many times when it will be very easy to get involved in very heated, even angry exchange, such as on Facebook.  I would urge all of us to take a deep breath, express ourselves in a responsible way, give each other the benefit of the doubt, not let comments from others “push our buttons,” and look to Jesus, the Pioneer and Perfecter of our faith.

May the Lord bless you,
Dennis D. Nelson
Executive Director of Lutheran CORE 

July 17, 2020

Dear Bishop Eaton:

As I was reviewing the section on the homepage of the ELCA website entitled, “Resources for the LGBTQIA+ Community,” I was surprised to find a link to the 2009 social statement, “Human Sexuality: Gift and Trust,” because of the multitude of ways in which the ELCA violates the commitments, does not maintain the boundaries, and essentially has rewritten the documents that were approved by the 2009 Churchwide Assembly.   

The ministry policies, adopted in 2009, only had to do with people in (PALMS) “publicly accountable, lifelong, monogamous, same-gender relationships.”  That phrase was used repeatedly.  The policies did not have to do with B, T, Q, I, A, or +.  They only had to do with a certain group of L and G – those who are in “publicly accountable, lifelong, monogamous, same-gender relationships.”  And yet what does the ELCA claim to be celebrating?  The tenth anniversary of LGBTQIA+ persons’ “being able to serve freely in the church.”  This is language that you yourself have used.  In a letter dated June 29, 2020 you wrote, “And it wasn’t until 2009 that barriers to ordination were removed for LGBTQIA+ individuals in committed relationships.”

The 2009 human sexuality social statement described four positions, each of which would have a place within the church.  All four of those positions are more conservative and traditional than the full LGBTQIA+ agenda which the ELCA has now totally embraced and claims to be celebrating the tenth anniversary of. 

One of the RESOLVED sections in the 2009 ministry policies states, “RESOLVED, that the Evangelical Lutheran Church in America make provision in its policies to recognize the conviction of members who believe that this church should not call or roster people in a publicly accountable, lifelong, monogamous, same gender relationship.”  What has the ELCA done to “recognize the conviction” of members who hold to traditional views?  In 2018 at the youth gathering, the assembly was addressed by a transgender activist (which was outside of what had been approved by the church) and another keynote speaker led the young people in renouncing traditional views as a lie.  The home page of the ELCA website now contains a link to ReconcilingWorks and its resources.  No support is ever given to traditional views in the selection of speakers for youth gatherings or in links to resources on the home page of the website.  And no concern or support has ever been expressed by you for those who fear that they might be adversely affected by Supreme Court decisions regarding same sex marriage and/or LGBTQIA+ rights.

The only possible positive point is that the information accessible through links on the homepage of the ELCA website does describe ReconcilingWorks as an “Independent Lutheran Organization” – rather than as a department of the ELCA.  But it is obvious that ReconcilingWorks is the preferred, recognized, and approved organization, and when it comes to matters of human sexuality, the only organization that counts. 

How can the ELCA be trusted?  How can the ELCA be seen as having moral integrity and authority when it neither honors the commitments nor respects the boundaries from the 2009 human sexuality social statement and ministry policies.  What would happen if any branch of the government were to take a law passed eleven years ago – or anyone were to take a business contract signed eleven years ago – and then claim that it said something different from what it actually said?

Going forward, why would anyone on any side of any issue trust that any decision made by any Churchwide Assembly would be honored?  

Thank you for hearing my concerns.  I deeply hope and pray that the ELCA will begin to keep its commitments in this area and begin to act in a more honorable and honest way so that it can be trusted and so that the trust which you described as so important when you were first elected can be rebuilt and regained. 

Thank you for your leadership of the church.

Blessings in Christ,

Dennis D. Nelson
Executive Director of Lutheran CORE

dennisdnelsonaz@yahoo.com

Dear Friend in Christ –

“The Last Full Measure” is a 2019 American war drama film that tells the story of William H. Pitsenbarger, a U. S. Air Force Pararescueman who was killed while aiding and defending a unit of soldiers who were being pinned down by enemy assault.  Before his death he helped save over sixty men. 

During a rescue mission on April 11, 1966, Pitts (as he was called) willingly chose to leave the relative safety of the rescue chopper to aid people on the ground when he saw how bad the situation was below.  While others on his team declined to go, Pitts willingly put himself at risk.  After saving many, he was ordered to take an opportunity to escape on the last helicopter out of the combat zone.  But he stayed behind in order to defend and save many American lives, before making the ultimate sacrifice in one of the bloodiest battles of the Vietnam war.

His being willing to come down into a place of great danger reminds me of how Jesus was willing to leave the halls of Heaven in order to come to earth, even though He knew that He would be despised, rejected, and crucified here.  Jesus was willing to go through hell for us because He did not want to go to Heaven without us.

But there is also a brief moment of dialogue – which is included in the trailer for the movie – which speaks to me of how I have responded when people have asked me, “Why are you – and other people in Lutheran CORE – still fighting for orthodoxy within the Lutheran church today?”  One of the soldiers asked him, “Why are you here?”  Pitts responded, “Because you are here.”  The battle really was not his.  He was a part of the Air Force.  The people being attacked were in the Army.  He could have stayed in the relative safety of the helicopter.  But he willingly came down because of what was happening – because he could offer what was needed.

Many times people have asked me, “Do you really think you can get things to turn around?”  I always reply, “It would take a mighty intervention and work of the power of God to get things to turn around.  But I am here – and I continue to do the work of Lutheran CORE – because people need to be alerted to what is happening.  People need to be warned of how Biblical faith and moral values are being compromised.  And we need to be there for people when they do become aware.”   “Why are you here?” Pitsenbarger was asked.  “Because you are here,” he answered. The rescue work of William H. Pitsenbarger reminds me of the work of Lutheran CORE.

“Why are you here?”  “Because you are here.”  Among our newest efforts is the work that we are doing to develop a support system for orthodox ELCA students at ELCA seminaries.  We have orthodox pastors who are available to talk and pray with orthodox students.  We have a list of orthodox pastors and congregations that are willing to serve as internships sites for orthodox students.  Please pray that the ELCA seminaries will be willing to allow that to happen.  We are developing a list of Biblically and theologically faithful resources – books, newsletters, websites, etc. – to recommend to students.  Members of our board are writing responses to various publications from ReconcilingWorks in order to demonstrate in a clear and compelling way that the LGBTQIA+ agenda is in violation of the clear teaching of Scripture.  We are very grateful for the seminarians who are giving us help and guidance in knowing how we might be able to make connections and build relationships with other students.  Please pray that God will bless these efforts.

Thank you to all who are supporting our partnership with the NEXUS Institute, a program of Grand View University in Des Moines, Iowa which is giving high school youth the opportunity to study the Bible and theology, engage in ministry, and consider a church-related vocation.

Your support also enables us to keep on doing the following –

• Provide a system of support for orthodox ELCA pastors

• Offer ministries specifically designed for these days of the COVID-19 pandemic – two new Facebook groups as well as a list of congregations that are livestreaming and/or posting recordings of their worship services

• Through our Congregations in Transition ministry initiative provide (mostly retired) Lutheran pastors who have been trained to be coaches for congregations where the pastor either already has or soon will be retiring or resigning to take another call

• Hold our annual Encuentro – a day of fellowship, inspiration, and resources for pastors, lay leaders, and congregations that are already involved in or are considering becoming involved in Spanish language and/or bi-lingual (English-Spanish) ministry 

• Provide on our website daily devotions and worship resources, including prayers and hymn suggestions

The reason we are able to do all of this work is because of your faithful prayer and financial support.  Please click on the button below to let us know how we can be praying for you.  Your timely gift to Lutheran CORE will help enable us to continue to be a VOICE for Biblical Truth and a NETWORK for Confessing Lutherans.

As a steward with you in the ministry of the Gospel, 

Dennis D. Nelson
Executive Director of Lutheran CORE

Visit our website www.lutherancore.org
Follow us on Twitter @LutheranCORE
Like us on Facebook www.facebook.com/LutheranCORE

This is a list of confessional and orthodox congregations who are livestreaming or recording their church services.

• If you would like your church to be added to the list, please email lcorewebmail@gmail.com

To view the letter CORE’s Executive Director, Dennis Nelson, has sent about this list, click the button below.

In addition to our partial pan-Lutheran list below, the North American Lutheran Church (NALC) has an amazing list of NALC church services: click button below.

Among the people whom CORE especially want to serve through this ministry are:

• Lay people whose congregations are not livestreaming their services
• Lay people who are members of congregations that are not confessional and orthodox

Dear CORE Supporters:

Not even a month ago we started raising funds for a class at the NEXUS Institute and, thanks to your response, we went from 6% to 16% and now to 25% of the funds needed to sponsor a NEXUS class during the summer of 2021.

We are very grateful. We are also in the midst of a pandemic and, for many of us, there is a high level of economic uncertainty in our lives. And yet there is the comfort that God is the same today as he was yesterday and will be tomorrow.

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To read more about the reason we are raising funds, click on the buttons below.

Dear Friends in Christ –

Among Lutheran CORE’s greatest concerns have been the
following –

How can we help raise up a whole new generation of
Lutheran pastors who will be Biblical and confessional in their theology and
who will be committed to fulfill the Great Commission to make disciples for
Jesus Christ?

What can we do to reach young people for Jesus?  How can we present the Gospel of Jesus to
them in a clear, compelling, and engaging way? 
How can we help them feel and be connected to the church?

Because of these concerns, we are very grateful for
the opportunity to sponsor a week of NEXUS for high schoolers at Grand View
University in Des Moines, Iowa.

Originally funded by a substantial Lilly Endowment
Grant, NEXUS is designed to give high school students a chance to engage in the
study of the Bible and Lutheran theology, be involved in service, and discern
whether God has gifted them and is calling them to full-time Christian ministry
and/or leadership in the church.  In the
past three years, over one hundred high schoolers have gone through NEXUS.  Grand View has found that after a week of
NEXUS, students grow significantly in their understanding of Scripture,
Lutheran theology, faith practices, and the doctrine of vocation.  In addition, many college-aged mentors who
have participated in the program have gone on to seminary and/or full-time
church work. 

There is no charge for high schoolers to attend NEXUS,
and Grand View wants to keep it that way. 
The original grant from Lilly Endowment will have been spent by the end
of this coming summer, so Grand View has approached Lutheran CORE and other
ministries about sponsoring a week of NEXUS. 
The board of Lutheran CORE has long recognized that many of the Lutheran
ministries that used to engage young people with a high view of the authority
of the Bible and the challenge to consider a career in Christian ministry no
longer exist or no longer function in that way, so the board immediately
responded positively to the invitation and request.

The cost to host one week of NEXUS for twenty-four
high school students, which includes college-aged mentors, teachers,
activities, room and board, and materials, is $30,000.  Lutheran CORE has committed half of the
amount for one week – $15,000.  The funds
from Lutheran CORE will be matched by Lilly Endowment to cover a full week’s
cost of $30,000. 

Because the original grant from Lilly Endowment will
cover the costs for the two weeks of NEXUS during the summer of 2020, the funds
from Lutheran CORE will be used for a week during the summer of 2021.  However, we do not want to wait until next
year to be involved.  My plan is to
attend at least a significant part of the week of NEXUS this year that will be
sponsored by the NALC (North American Lutheran Church) – July 12-17 – to
further observe the program and to get to know, listen to, learn from, and
share with the young people who are there about such things as these –

What
are they thinking about, running into, and dealing with in their lives?

What
are the questions that they are asking and facing?

What
hopes do they have for the church and for their own lives?

What
is stirring them?

Sharing
in that interaction and experiencing a week of NEXUS will help us know how best
to put a “Lutheran CORE imprint” upon a week of NEXUS in 2021.

My
purpose for writing is to let you know about this additional ministry that we
are pursuing.  In his first letter to his
young friend Timothy, the apostle Paul wrote, “The Spirit expressly says that
in later times some will renounce the faith.” 
(1 Timothy 4: 1)  Part of our work
as Lutheran CORE is to alert people to ways in which the orthodox Christian
faith is being renounced by many – unfortunately even in the church.  We also want to be there for people and
congregations when they do become aware of this great tragedy.  In his second letter Paul wrote, “What you
have heard from me through many witnesses entrust to faithful people who will
be able to teach others as well.”  (2
Timothy 2: 2)  It is absolutely
imperative that the Christian faith be passed on from one generation to the
next.  We do not want to be the
generation that drops the ball.

Please consider giving a gift to Lutheran CORE – over and above your current giving – to help fund the commitment that we have made to provide $15,000 for one week of high school NEXUS.  You may donate online or use the response form that you will find below and/or you may designate NEXUS on the memo line on your check.  We are very grateful for the faithful generosity of our friends, which will enable us to help support this fine ministry, in addition to all of the other ways in which we seek to be a Voice for Biblical Truth and a Network for Confessing Lutherans.

Blessings
in Christ,

Dennis
D. Nelson

Executive
Director of Lutheran CORE

Visit
our website www.lutherancore.org

Follow
us on Twitter @LutheranCORE

Like
us on Facebook www.facebook.com/LutheranCORE

For easy access, the Response Form also appears below:

LUTHERAN
CORE

A
Voice and Network for Confessing Lutherans

NEXUS

A week for high schoolers

of study in the Scriptures and Lutheran theology, involvement in ministry,

and discernment of call to full-time Christian service  

Please find enclosed my gift (make check payable to
“Lutheran CORE” and designate “NEXUS” on the memo line)

Please use my gift to help fund one week of NEXUS for
high school students

__________ Amount

Name ______________________________________________

Address ____________________________________________

             
____________________________________________

Phone number _______________________________________

Email address ________________________________________

Prayer request
________________________________________

                       
________________________________________

                       
________________________________________

If you prefer, you can give online by going to the Give
page on our website – https://www.lutherancore.website/give/

2 Timothy 2: 2 – “What you have heard from me through
many witnesses entrust to faithful people who will be able to teach others as
well.”

1
Timothy 4: 12 – “Let no one think less of you because you are young; rather set
the believers an example.”

Editor’s Note: Pastor Cathy Ammlung is a pastor in the North American Lutheran Church and serves as Secretary of the Board of Lutheran CORE. She has earned a master’s degree in Chemistry and two master’s degrees in Theology.

I normally don’t share stuff about my political or religious views, aside from occasionally posting one of my sermons. That’s because I don’t usually like reading other people’s stuff on those topics. I confess, I generally click “hide this post.” Keeps my relationships with many folks more cordial because I’m not tempted to get in a war of words that would probably not change anyone’s mind but undoubtedly would harden someone’s heart.

I don’t want to inflict my views on other people, and would rather talk one on one about such topics. But I’m breaking my own rules today. I promise to not get judgy. Still, if you want to unfriend me because I was at the March for Life, go ahead. I get it.

This was the first time I’ve ever been in any march. I hate crowds! But this was a remarkably peaceful, polite, joyous crowd. White, Black, Hispanic, Asian, Mideastern. Many religious groups. Bikers in badass leather. Guys in dreadlocks. A fellow dressed in a weird Uncle Sam outfit, riding a sort of skateboard with a big center wheel, waving a “Shred for Life” banner. Don’t ask!! Knights of Columbus with thunderous drummers, and a group of Evangelicals with bagpipes, trumpets, and fifes. An astonishing number of young people, and scads of young nuns, young priests, young monks. Folks in wheelchairs, on crutches, with canes, in casts. Me, I was part of the North American Lutheran Church contingent. It was an uplifting and thought provoking experience.

What really got to me, and I suppose why I decided to post something, were a few of the very personal posters and comments. A young man with a photo of himself as a very premature baby in a NICU, with the words, “This is what ‘late term’ looks like.” Someone who said, “The doctor urged an abortion when my mom was pregnant, saying I wouldn’t live 24 hours. She chose life.” Women who deeply regretted having an abortion, standing quietly in front of the Supreme Court – next to women quietly holding up “keep abortion legal” posters. Men mourning the death of children they would have loved, but whose partners aborted the child. One of those men openly weeping when some prayers for the sanctity of life that I’d written were read in his church, grateful that someone offered a word of compassion for him and his girlfriend.

And it struck me: if I’d been conceived in 1973 instead of 1953, I might have been a statistic instead of a participant. My birth parents were married when I was born. Can you imagine the gossip if a *married* couple back then, obviously expecting a child, gave up that child – and not to a sympathetic relative but to an agency? How much less awkward, inconvenient, even shameful, if they’d surreptitiously had an abortion and claimed a miscarriage. Seeing those profoundly personal signs, hearing multitudes of personal stories, thinking about my own existence, drove home a point.

This isn’t an agenda or slogan. It’s not a political stunt or legal diktat. This is about real human beings, yes maybe even including me, who would not have even existed except they were not aborted. It’s about real people in the midst of scary, difficult, even tragic circumstances, heroically or maybe even inadvertently being truly “pro-choice.” They chose an innocent child’s right to life above their right to assert their own legitimate desires, hopes, and fears. It’s about committing our lives, time, and efforts into supporting, encouraging, and aiding women and men to make that brave, hard choice even when the culture shouts and celebrates the opposite.

Enough. Here is the prayer that I wrote.

Gracious Father, through you all parenthood is blessed. You were pleased to incarnate your Son through the consent and the flesh of a woman, the Virgin Mary. You entrusted the care of the holy Child to his foster father, St. Joseph. Bless, protect, guide, and strengthen all parents – biological, adoptive, and foster. Especially when parenting is difficult, give them joy and satisfaction in their holy task. Grant them a double portion of your Spirit, so that their children may flourish in faith toward you, in honor toward their parents, and in love for all your children.

We pray for those who struggle to have children and cannot. We pray for those who have lost a child they deeply loved.

We pray for those who struggle to love their children even when that is desperately difficult. We pray for those who do not want the child they have conceived or borne. Have mercy on them all. They face such terrible demons of grief, shame, regret, fear, and anger. Often, we can only stand and weep with them, and pray for them. Help us to do those things, and to walk with them through their dark valleys. Help us to share our confidence that you will lead them safely through.

Have mercy on women who seek, or who have endured, an abortion – and upon the father of their unborn child. As you visited Joseph in a dream, touch their spirits with your presence. Help them understand your love for them, and their unborn child. Where forgiveness is needed, grant it freely and lavishly. Help them to turn to you. Give them the strength to choose life, not death, if they are pregnant. Give them the grace to repent, to forgive themselves and each other, and to be healed in body and soul, if they have already had an abortion.

There are so many “disposable people,” dear Lord! They range from the unborn, to the handicapped, to refugees and immigrants, to the frail elderly, to our personal and corporate foes, to people whose lives seem so “out of bounds” that we can’t really comprehend, much less respond to them helpfully or graciously. Loving, respecting, and caring for “disposable people” is so hard! We can feel overwhelmed, angry, frustrated, cheated, or hopeless. And we’re ashamed even to admit that sometimes even we wish they’d just go away. Forgive us, dear Lord. Give us grace to see them through Jesus’ eyes: as people he loves so much that he gave his life for them. Give us grace to see his presence in them. Give us grace to share even a cup of cold water with them, for Christ has claimed them as his sisters and brothers.

We pray for everyone who cares for the most vulnerable people in our midst. Their work is often hard and usually under-appreciated. Thank you for their goodness and dedication. Deepen their compassion, integrity, and wisdom. Protect and strengthen them when others want them to act against their faith, their principles, and their dedication to cherish life and promote genuine well-being.

Father, there are many who think that humanity is a matter of achievement. If someone isn’t smart enough, healthy enough, independent enough, or even wanted enough, they don’t “deserve” to be treated as fully human persons. Don’t let us fall into that horrible mindset. Give us the Spirit of wisdom and understanding, counsel and might, knowledge and fear of the Lord, and joy in your presence – not just for our own good, but so that we are equipped to combat those sinful and death-filled notions. Help us to share, in word and by example, what you have always revealed: that we are persons because you have made us in your divine image. No matter how distorted or disabled or debased that image has become through accident, malice or the cussedness of the universe, help us all to see, acknowledge, and pray for that image to be perfectly restored in Christ Jesus our Savior.

Editor’s Note: this article first appeared in the March 2019 edition of CORE Voice.

Lutheran CORE strives to be a voice and network for “confessing Lutherans.”  But just what is a confessing Lutheran?  People sometimes ask that question, and it deserves a good answer.

Historically, the terms “confessing” or “confessional” hearken back to the Lutheran confessions, or statements of doctrine, published in the Book of Concord in 1580.  These documents, which include writings by Martin Luther, his friend and colleague, Phillip Melanchthon, and their successors, have served as touchstones of Lutheran orthodoxy across place and time. 

Most if not every Lutheran pastor has vowed some kind of allegiance to this set of documents at ordination, and Lutheran laity will (hopefully) recognize one of its most beloved portions, Luther’s Small Catechism.  At the book’s very start stands perhaps its second most famous document, the Augsburg Confession.   This document was written by Melanchthon in 1530 to set forth the doctrine of the churches in Germany (the “evangelicals”) that had embraced Luther’s teachings.  For this reason it carries the label of confession: it publicly states, or confesses, what the evangelical Germans believed. 

This history brings us to a simple definition: confessing or confessional Lutherans are Lutherans who adhere to the teaching of the Book of Concord over against all doubts and doctrinal assaults.  They stand in line with those earliest confessors of the Lutheran church and say, “Our churches teach thus and so.”  Lutherans do disagree over the status of some of the writings in the Book of Concord (notably, the Formula of Concord), but all would agree that confessing or confessional describes a Lutheran’s fidelity to the contents of this book.

Digging a bit deeper, we may look at the term confess in light of Scripture.  There we find that the term most frequently connected with “confess” is the Greek term homologeō: “If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved” (Romans 10:9).  The term used here and in similar passages is a simple combination of two words, logeō (to say or speak) and homo (same).  To confess is to “say the same thing.”  

A beloved Lutheran theologian named Norman Nagel expressed this aspect of confession in his description of Lutheran worship from 1982:

Our Lord speaks and we listen.  His Word bestows what it says.  Faith that is born from

what is heard acknowledges the gifts received with eager thankfulness and praise . . . .

Saying back to him what he has said to us, we repeat what is most true and sure.

(Lutheran Worship [St. Louis: CPH, 1982] page 6).

The Book of Concord and the churches that cherish it seek to confess or say the same thing that the Lord has said through His prophets and apostles, trusting that word to be “what is most true and sure.”  We could therefore say that confessing Lutherans say the same thing as the Lutheran confessors before them because those confessors said the same thing as God says in His word. 

One famous use of the term confessing comes from May 1934, when German Protestants, under the leadership of such men as Karl Barth and Martin Niemöller, adopted the Barmen Declaration, resisting the racist, Nazi-inspired “German Christian” movement.  The Declaration condemned the attempt of National Socialism to change church doctrine and dictate church polity in support of Hitler’s “Aryan” ideology.  Indeed, whenever the church resists changes to the doctrines of its Lord, it becomes a confessing church, saying what God has said over against all falsehood.

With churches across America struggling to know and believe what God has spoken, and with attempts at changing church doctrine multiplying daily, Lutheran CORE exists to support Lutherans engaged in this act of confession.  As the Danish pastor and hymnwriter, Nicholas S. Grundtvig, teaches us to sing,  

             God’s Word is our great heritage and shall be ours forever;
		to spread its light from age to age shall be our chief endeavor.
		Through life it guides our way, in death it is our stay.
		Lord, grant while worlds endure, we keep its teachings pure
		throughout all generations. 

May God grant us the strength to will and to do this good and loving work.

Editor’s Note: this article first appeared in the March 2019 edition of CORE Voice.

Click here to read the article.

Editor’s Note: this article first appeared in the March 2019 edition of CORE Voice.

Click here to read the article.