An Analysis of Recommendations 1 and 7 in the Final Report of the ELCA’s Commission for a Renewed Lutheran Church

The past couple years we have written extensively about the ELCA’s Commission for a Renewed Lutheran Church, which was formed in response to action taken by the 2022 Churchwide Assembly.  We have expressed deep concern over –

• The primary mandate that was given to the Commission to be “particularly attentive to our shared commitment to dismantle racism.” 
• The makeup of the Commission, with 20% being LGBTQ+ persons and 20% being DEIA officers or leaders at their place of employment and/or influence.
• The DEIA audit which the 2022 Churchwide Assembly instructed the Church Council to have done of the ELCA’s governing documents and how the results of that audit might be incorporated into the work of the Commission. 
• The consistent lack of specific information in all communications from the Commission.
• The way in which the ELCA dismissed and ridiculed persons who were concerned through the document which they released, “Myths and Facts about Congregational Governance.”
• The amendments to the ELCA Constitutions which have been recommended by the Commission, approved by the Church Council, and are being presented to the 2025 Churchwide Assembly, especially the proposed amendments to chapter 22 of the Churchwide Constitution, which would fast-track the approval process for amendments that come from the floor at the assembly.

But my concerns have only grown greater as I have read and analyzed the final report from the Commission, which was recently released.  A link to that final report can be found HERE. 

I have studied and sought to grasp the entire report – all 75 pages of it.  My overall impression is the same as what I have of all documents that come from the ELCA.  It is too long and excessively verbose.  I always wonder if the reason for the length and all the verbiage is to hope that people will not read it – at least not read all of it or read it carefully.  My second impression is that rather than help facilitate functioning so that the ELCA can better focus on its mission, the Commission has made the process and structure even more convoluted and complex.  It is as though the Commission has created deeper snow and/or thicker mud for the ELCA to now have to try to navigate its way through.

But what I find most alarming are Recommendations 1 and 7 in the final report, which have accomplished nothing less than cementing a DEIA value system and Marxist critical theory into the ELCA governing documents.  This infiltration of a radical leftist agenda into the governing documents is no longer something that we fear might happen this summer at the Churchwide Assembly.  It has already happened.  The horse has already left the barn.    

Recommendation 1 reveals the Commission’s values and priorities.  Recommendation 7 exposes their accomplishments.

Recommendation 1 – “Immediate Action on Dismantling Racism” – can be found on page 34 in the final report.  This recommendation reveals what the Commission values the most and feels most urgent about.  The Commission is recommending that “the ELCA Church Council immediately begin identifying and acting upon mutual accountability measures and compliance incentives across all expressions of the ELCA to ensure the proactive centering of dismantling racism within the denomination.”  These measures and incentives are to be guided by the recommendations outlined in the DEIA audit and the ELCA’s Strategy Toward Authentic Diversity.

Complaining about the slowness of the progress of the ELCA’s becoming in their eyes a “truly welcoming church” that realizes “authentic diversity,” the Commission’s position is that “all constitution and bylaw amendments needed for the development and implementation of these accountability measures and compliance incentives must be developed and advanced in time for consideration by the 2028 Churchwide Assembly.”  If they are not developed in time, then the ELCA Church Council needs to call for a special meeting of the Churchwide Assembly to evaluate and enact the necessary constitutional revisions. 

There is nothing else that the Commission sees as so urgent and compelling and feels as hot, bothered, and motivated about as dismantling racism.   

There are two things in the Rationale for Recommendation 1 that I found alarming.  First, the Commission admits that its “mandate was specific to the charge of dismantling racism.”  But it has enlarged its concern to encouraging the Church Council “to expand the work beyond dismantling racism to include dismantling discrimination against all historically underrepresented groups.”  More will be said about these groups in Recommendation 7.  I remember early on in the work of the Commission when Co-Chairperson Carla Christopher used the language of “dismantling oppression” rather than “dismantling racism” in a video regarding the work of the Commission.  I wrote to her and asked how that expansion happened, how victims of oppression will be identified, and whether people with traditional views who do not agree with the work of the Commission will become victims of oppression.  She wrote back, back-pedaling from “dismantling oppression” back to “dismantling racism.”  But here I see that she has reversed her course.

What is even more alarming in the Rationale for Recommendation 1 is the way in which it concludes with a sentence that gives a preview of what is to come in Recommendation 7.  It says, “While much that needs to be done to accomplish this work may be centered in our constitution and bylaws, which can only be amended by the Churchwide Assembly, the commission encourages the Church Council to act on continuing resolutions and policies that can advance this work before the 2028 Churchwide Assembly.”  Much of what we have feared the most is no longer something that might happen at the 2025 Churchwide Assembly.  It has already happened.  The horse has already left the barn.    

Recommendation 7 – “Diversity, Equity, Inclusion, and Accessibility Related Changes to Governing Documents and Recognition of Historically Underrepresented Groups” – can be found on pages 47-49 in the final report.  What is most disturbing here is that this Recommendation contains a number of continuing resolutions which the Commission recommended and which the Church Council has already approved, thereby making them already part of the ELCA’s governing documents.  What these continuing resolutions that are already approved have already done is nothing less than cementing a DEIA value system and Marxist critical theory into the official governing documents of the ELCA.  The horse has already left the barn.     

5.01.H24. gives definitions of Diversity, Equity, Inclusion, and Accessibility.  These definitions are now a part of the ELCA’s governing documents.   

5.01.I24. commits the ELCA “to working to intentionally lift up voices from historically underrepresented groups.”  There are many places throughout the final report and in the recommended changes to ELCA constitutions and bylaws where provision is made for “historically underrepresented groups” to have voice, vote, and representation far beyond their actual numbers within the membership of the ELCA.  This continuing resolution identifies “historically underrepresented groups” as including persons of color, persons whose primary language is other than English, persons of diverse gender identities, persons of diverse sexual orientations, persons experiencing poverty, persons of lower income, persons living with disabilities, and persons who are not natural-born United States citizens.

There is certainly no doubt that God loves all people.  In the First Reading for Easter Sunday Peter says at the house of Cornelius, “I truly understand that God shows no partiality” (Acts 10: 34).  The Second Reading for the Fourth Sunday of Easter describes “a great multitude that no one could count, from every nation, from all tribes and peoples and languages, standing before the throne and before the lamb” (Revelation 7: 9).  Consistently throughout the Bible God shows His love for the poor and commands that His people be concerned for the poor.  And among the things that the prophet Micah says that God requires of us is “to do justice and to love kindness” (Micah 6: 8).  What troubles me is the way in which through continuing resolution 5.01.J24. the Church Council has not only fully embraced every form of sexual orientation and gender identity.  It has also made the following a special privileged and protected class that one dare not discriminate against.

5.01.J24. Persons of diverse gender identities and persons of diverse sexual orientations means individuals who identify beyond the sex and gender binary, individuals whose gender identity may be fluid, and individuals who identify as lesbian, gay, bisexual, transgender, queer, intersex, asexual, or other sex, gender, and sexual identities that are more complex than sex, gender, and (sic).  (I believe something has been cut off in the final report.)

And then, to make it completely clear, the final report states the following – “Continuing resolutions 5.01.G24, 5.01.H24, 5.01.I24, and 5.01.J24 (as amended) were adopted by the Church Council and are now part of the ELCA’s governing documents.”

Why would anyone still believe that bound conscience has a chance to survive in the ELCA?  Bound conscience is the concept from 2009 in which the ELCA promised to provide a place of dignity and respect for those who hold traditional views regarding human sexuality.  Why would any congregation still believe that they would have the option of not calling a pastor with a “diverse gender identity” or a “diverse sexual orientation”?  What we knew all along would happen has happened.  The ELCA has officially turned its back on its promises from 2009.  The horse has already left the barn.     

And not only that but Marxist critical theory has been incorporated into the ELCA’s governing documents through the actions of the Church Council.  The whole language of dismantling racism – which is the primary mandate given to the Commission and as we saw in Recommendation 1 the primary concern of the Commission – reflects critical theory.  In this ideology racism is not just something that people say and do that they must stop saying and doing.  Rather it is seen as so embedded into the very structures of society that those structures must be torn down.  Built into the very systems of our culture are structures that privilege some people and lead to the oppression of others.  Those who are in positions of power and privilege are not going to voluntarily relinquish that power and privilege, so those systems must be dismantled and destroyed.  This perspective has now been incorporated into the official governing documents through action that has already been taken by the Church Council.  The horse has already left the barn.  Continuing Resolution 5.01.I24. contains this sentence.  “This church recognizes that humans have multiple aspects of their identities that are tied to systemic privilege and oppression that shape the lives of individuals and communities in distinct ways.”

HERE and HERE are links to the official ELCA news releases which tell about actions taken by the Church Council at their November 14-17, 2024 and April 3-6, 2025 meetings.  Do they give any indication of the full depth, seriousness, and significance of what happened at those meetings?  Absolutely not!  Instead the news release for November 14-17 uses this innocuous, non-specific language to describe the actions of the Church Council –

• Approved amendments to “Constitutions, Bylaws, and Continuing Resolutions of the ELCA” that were drafted in response to the Diversity, Equity, Inclusion, Accessibility Audit.
• Recommended to the 2025 Churchwide Assembly certain amendments to “Constitutions, Bylaws, and Continuing Resolutions of the ELCA” that were brought to the council by the Commission for a Renewed Lutheran Church.
• Approved amendment of certain continuing resolutions in “Constitutions, Bylaws, and Continuing Resolutions of the ELCA.”
• Acknowledged amendment to the governing documents of this church related to nonbinary inclusion and to gendered language in the constitution.     

And the news release for April 3-6 uses this equally innocuous and non-specific language.  The Church Council –

• Authorized its Executive Committee to consult with the Strategy Toward Authentic Diversity advisory team to review its purpose and to create an ELCA handbook that includes recommendations for diversity, equity, inclusion, and accessibility (DEIA) standards for congregations.
• Adopted continuing resolution amendments to “Constitutions, Bylaws, and Continuing Resolutions of the ELCA” that relate to the churchwide organization. 

* * * * * *

I would now like to conclude by saying a few words to those who might be persuaded to believe the ELCA’s claim that DEIA is supremely compatible with the gospel and truly reflects and is consistent with Biblical values.  First, the ELCA’s DEIA is not the gospel of the Bible.  The gospel of the Bible is the gospel of the forgiveness of sins and the hope of eternal life through Jesus and His death and resurrection.  The ELCA’s DEIA gospel is a gospel of God’s welcoming, including, and loving all people equally.  There is a major difference.  Jesus is not really necessary in the ELCA’s DEIA gospel.  Second, DEIA and critical theory are not gospel.  They are legalism at its absolute worst.

With DEIA and critical theory there is no satisfaction.  You can never do enough.  No matter how much you apologize for, repent of, and grovel over your racism, abuse of power, and misuse of privilege, it is never enough.  If you are white, and especially if you are a white male, you will never be able to apologize enough for, repent enough of, and grovel enough over the racism, abuse of power, and misuse of privilege of all white people around the world and in all times past.

With DEIA and critical theory there is no forgiveness.  There cannot be forgiveness, because if oppressed and marginalized people forgive oppressive, privileged people who have apologized, repented, and groveled enough, then oppressed and marginalized people will lose their power over privileged people, and power is what it is all about.

With DEIA and critical theory there is no deliverance.  If you are white – and worst of all, if you are a white male – then you cannot not be racist.  You will do everything you can to perpetuate the systems that have privileged and empowered you.  The only thing that can be done is for “woke people” – on behalf of the oppressed and marginalized – to tear down, dismantle, and destroy the systems that have empowered the privileged people.  (The only problem is that the “woke people” who lead the process of dismantling will then come into positions of power and privilege and themselves begin oppressing and marginalizing oppressed and marginalized people.  For that is what you get when the greatest value is power.)

The apostle Paul wrote to the Galatians, “I am astonished that you are so quickly deserting the one who called you in the grace of Christ and are turning to a different gospel – not that there is another gospel, but there are some who are confusing you and want to pervert the gospel of Christ” (Galatians 1: 6-7).  Paul then had some very strong words to say about those who were proclaiming a gospel contrary to what the Galatians had originally received.  I believe that his words are very relevant to what is happening in the ELCA today. 

The Lutheran Congregational Support Network (LCSN) has recently released three more videos which tell of big changes that are on the horizon for the ELCA.    

HERE is a link to Part 5 – “Changing the Constitution: The Fast Track Proposal.”

In July 2025, key constitutional amendments will be up for a vote – amendments that could reshape the church’s future.  This video explains what is at stake and what these changes could mean.  We urge you to watch this video so that you will understand the ELCA’s fast-track proposal and why it matters. 

HERE is a link to Part 6 – “The ELCA’s Game Changer?”

This video unpacks a seemingly simple question posted by ELCA Vice President Imran Siddiqui: “If you were to change the organizational structure of the ELCA, how would you do it?” It explores how a single footnote in a recent report could have significant implications for congregational autonomy.

What does it mean when a lawyer-vice president calls a proposal to “eliminate congregational home rule” a “game changer (esp. in the legal sphere)”?  This video takes a close look at:

• How and why Section 9.22 of the ELCA constitution could be used in new ways
• How a simple footnote could point toward a path for imposing churchwide mandates without congregational consent
• The growing tension between local autonomy and centralized authority in the ELCA

HERE is a link to Part 7 – “Churchwide Assembly: Who Gets to Vote?”

This video tells of another change that will be voted on at the triannual gathering this summer – adding voting members who are not part of congregations. Instead, they represent Synod-Authorized Worshiping Communities (SAWCs), which are groups that are directly created and controlled by the Synod.  You will also hear about other aspects of the amendment like the addition of voting members based on demographic categories and how this continues a broader institutional shift that sidelines congregational voice.

These changes are not theoretical. They could reshape how your ELCA congregation operates, makes decisions, and defines its mission.

If you have not already done so, I highly recommend that you go to the LCSN’s website (LINK) and sign up to be on their email mailing list.  On their website you will find videos they have already released about the ELCA’s quest for ever greater control.  The LCSN very intentionally approaches matters related to the ELCA not in terms of theology, and not in terms of cultural issues and Biblical moral values, but in terms of the ELCA’s Constitutions and the whole matter of congregational autonomy. 

If your church is following the three year lectionary, Lent begins on Ash Wednesday with 2 Corinthians 5:20b-6:10.  Officially, the pericope begins, “We implore you on behalf of Christ, be reconciled to God. For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.” (2 Cor 5:20b–5:21, ESV) In light of the fact that he is addressing established Christians, what Paul is obviously driving at here is the ongoing need for even the most committed Christians to realign their lives with the will of God.  “Be reconciled” implies that these already-converted Christian believers are not in a conciliar state with God; in fact, Paul is addressing them for a third time precisely because while claiming Christian identity, they are behaving in ways inimical to God.

At a recent gathering of primarily conservative clergy, I got some hostility but engendered much more fantastic conversation when I brought up the danger of Christianity being coopted by conservative politics. In the end, everyone agreed that Christians need to be on God’s agenda first, offering critique as well as necessarily-conditional support to any ideology, political party or strategy. This is what it means to be “the light of the world” and the “salt of the earth.”

A wise mentor once told me that people’s politics are always influencing their theology, but that the great conversation that is the inner life of the church over time corrects—and when necessary, excises—the errors that people of any given time and place incorporate.  Because of the fractured nature of the Church’s communion and witness, amplified by social media, there is a real danger of these much-needed course corrections being significantly delayed or not even engaged in.

The solution to this is to heed Paul’s words to “be reconciled to God,” which is of course, what the season of Lent is all about. The difference between the orthodox Christian construal of these words and the progressive Christian one is that for the orthodox Christian, the Bible provides the content of what being reconciled to God looks like—a detailed road map for discerning where one’s life is out of sync with the life of the triune God.  Conversely, for the progressive Christian, the Bible provides abstract theological principles, but the content comes from elsewhere, sources deemed more relevant because they are more contemporary, scientific, progressive, or whatever.

The outcome of these two approaches is what yields at least some of the divisions observable in contemporary Christianity, where people united by confessional traditions like Lutheran, Methodist, Catholic, etc. have radically different ideas of what makes for faithful Christian living.  While both agree for the need to reconcile ourselves to God, one group sees God as telling us what would constitute alignment with God, the other believes that God is “just” or “forgiving” or “love,” but asserts that what those words mean is not what Christians have traditionally thought they mean, based on the witness of Scripture.

What this means in practice is that the progressive Christian lacks any tool whereby to critique their own politically-influenced positions, for they have no data by which to evaluate them.  As long as the principles they have gleaned from Scripture seem to be met by the ideologies and morays acceptable within their own narrow cultural conditioning, they are living as God intends and no reconciliation is necessary. Conversely, for the orthodox Christian, while perceiving one’s own biases is always notoriously hard, the Scriptures provide actual canons against which to measure cultural assumptions and political prescriptions… and the exhortation to do so.

Paul goes on, “Working together with him, then, we appeal to you not to receive the grace of God in vain.” It is important that we not consign the persistent warnings of the New Testament about spiritual disqualification to the dustbin based on our theological principles, no matter how venerable or new. We can receive the grace of God in vain, and only the lifetime of persistent Christian repentance (realignment) that Luther called for in the first article of the 95 Theses can stave off that terrifying reality. So, since we cannot hope to be perfected in theology, holiness, or piety, let us be perfected in repentance, and let the Scriptures dictate to us what that should look like… furthermore, let us start today. “For [God] says, ‘In a favorable time I listened to you, and in a day of salvation I have helped you.’ Behold, now is the favorable time; behold, now is the day of salvation.” (2 Cor 6:1–2, ESV)

     To use a somewhat dated expression, it’s “hot off the press.” I am referring to the latest Pew Research Center “Religious Landscape Study.”  This is Pew’s third large-scale “Religious Landscape Study,” involving, in this 2023-2024 survey, 36,908 United States adults.  The first of these “Landscape surveys” was 2007, and the second in 2014.  As a result, we now have, between these three surveys, a thorough and comprehensive picture of U.S. religious trends over the last 17 years.

     To keep this in perspective, Pew has become the preeminent source for this kind of information.  Not even the Gallup organization can compete when it comes to findings and data related to religious life in the United States.  Gallup surveys contact only 1,000 adults.  And unlike Gallup, Pew Research’s survey of just under 37,000 respondents focuses entirely on in-depth questions related to religious affiliation, practices and beliefs.  

     So—now that I have your attention—here is a summary of the results of this latest Religious Landscape Study.

     First, the good news.  Unlike the 2007 and 2014 surveys, this survey indicated that the rate of decline in Americans identifying as Christians is leveling off.  The quote, in the introduction of this Pew report is, “After many years of steady decline, the share of Americans who identify as Christians shows signs of leveling off—at least temporarily—at slightly above six-in-ten…”

     Now the not-so-good news.  This “leveling off” needs to be considered in the context of long-term decline when it comes to…

1. The percentage of Americans who self-identify as Christians;

2. The number of Americans who report they attend church worship services at least once a month (now at only 33% of respondents); and…

3. The fact that the generation most likely to identify as Christian and worship regularly is aging (and dying) Boomers; while younger generations are far less likely to identify as Christians and far more likely to identify as “atheist, agnostic” or as “nothing at all.”

     And one more finding from Pew: When it comes to overall trends since 2007: “There are far fewer Christians and more ‘nones’ among men and women; people in every racial and ethnic category, college graduates and those with less education; and residents of all major regions of the country.”

Oh, and one more quote regarding these downward trends: “The changes are much more pronounced among ideological liberals than (they are among) conservatives.”

     For complete results from this survey you only need to go to the Pew website.

     I realize there might be few (if any) surprises in these survey results and trends.  However, I would like to share some practical strategies for your congregation to consider as it strives to be faithful, effective and relevant in our increasingly secular society.  The suggestions below are based on my work—over decades—working in a coaching role with pastors and lay leaders of over 500 Lutheran congregations.

1. Never forget that when it comes to a congregation’s number of active members, size matters. Implications?  Smaller churches cannot do everything well when it comes to their ministry efforts. Accordingly, they should focus on doing one or two of their ministries really well.  Some examples:

Quality worship (including congregational singing), small discussion-oriented groups (most often Bible studies and/or book studies), and local community service efforts your people can volunteer for.

2. A ministry focus on reaching nesting-stage families is incredibly important.  But it usually “takes families to attract families”.  So if you no longer have any families with children worshiping you might want to focus on one or more of the above strategies.

3. In smaller congregations—especially those worshiping fewer than between 50 and 75 at a given service—be sure to more-often-than-not select congregational hymns and songs that are both popular and familiar.  Otherwise you will have difficulty maintaining your current attendance over the long term.

     Finally, there are two primary ministry strategies that are the most meaningful and effective for congregations of any size.  The first relates to outreach and the second to in-reach and disciple-making.

A. Worship  This is not only about preaching and worship music (see above), but also Sunday-morning hospitality.  The bottomline here is this rule of thumb: The more meaningful your worship life—including congregational singing, preaching and hospitality—the more likely your members will invite friends, and the more likely first-time visitors will return for a second visit.

B. The second suggestion is disciple-making and small groups.  They go together.  The best venue for “making disciples” is small groups.  Here’s a challenge for your congregation: Rather than be satisfied with the number of groups already meeting within your congregation, how about “new groups for new people”?  For example, how about trying to launch at least one new group each year?

     If you would like free printed resources related to either worship ministry or small groups, email me at [email protected]  Unless I happen to be on a trip I will email these resources to you within a few days of you contacting me.

Pastor Don Brandt

Congregations in Transition and Congregational Lay-leadership Initiative

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

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

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

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

Every year Lent is a time when we give thanks to God for His great love and amazing grace.  How much we need that love and grace.  Every year on the First Sunday in Lent the Gospel reading is the account in one of the synoptics of the temptation of Jesus.  This year the reading is from Luke 4.  The Gospel writers tell us that Jesus resisted the tempter and how He did so.  The author of the letter to the Hebrews expresses so beautifully and powerfully what that can mean to us.  “We do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin.” (Hebrews 4: 15). 

We have a God who can empathize with us.  But more than that, we have a God who paid the penalty for and broke the power of sin and who won the victory over death and the devil.  Therefore, we can “approach the throne of grace with boldness” for it is there that we will “receive mercy and find grace to help in time of need.” (Hebrews 4: 16)  Do you see the throne of God as a throne of grace?  Do you know that you can approach it with boldness?  Have you found at the throne of God mercy and grace to help in time of need?

What I would like to do is to go through Luke’s account of the temptation as found in Luke 4: 1-13.  As we do so, we will see what makes God’s throne a throne of grace and why it is possible for us to approach that throne with boldness.

Luke 4: 1-2 tell us that after His baptism “Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness, where for forty days he was tempted by the devil.”  Matthew and Mark say it a little bit differently.  According to Matthew 4: 1, “Jesus was led up by the Spirit into the wilderness to be tempted by the devil.”  Mark 1: 12 says, “The Spirit immediately drove him out into the wilderness.”  When have you felt that the Spirit led you while you were in the wilderness?  When have you felt that the Spirit actually led you into the wilderness?  When have you even felt that the Spirit drove you into the wilderness?     

Luke 4: 2 continues, “He ate nothing at all during those days, and when they were over, he was famished.”  Note:  The devil attacked Jesus at a point of weakness – at a time of great vulnerability.  Remember: The devil also knows your points of weakness – your times of greatest vulnerability.  And that is exactly where the devil will attack you.    

We find the First Temptation in Luke 4: 3.  “The devil said to him, ‘If you are the Son of God, command this stone to become a loaf of bread.’”  Just a few verses before, in Luke 3: 22, at His baptism, the Father had said to Him, “You are my Son, the Beloved; with you I am well pleased.” 

I can see two possible things going on here.  First, Satan could be saying, “If you truly are who you think you are, then you should be able to turn these stones into loaves of bread.”  But Jesus knew that if He were to do that in order to have the strength to resist the devil, then He would be drawing on a power that would not also be available to us.  A second possibility is that here we see the devil attacking Jesus at His sense of self-identity.  He wanted to get Jesus to question whether He truly is the Son of God.  In the same way the devil will try to get you to question whether you are a child of God.  The devil is jealous of your identity as a child of God, so he will attack you there.  The devil will attack your self-identity, your self-image, your self-confidence. 

We find the Second Temptation in Luke 4: 5-7.  “Then the devil led him up and showed him in an instant all the kingdoms of the world.  And the devil said to him, ‘To you I will give their glory and all this authority; for it has been given over to me, and I give it to anyone I please.  If you, then, will worship me, it will all be yours.’” 

The truth is that the devil has no more right to lay claim to all the kingdoms of the world than I would have the right to try to sell you the Brooklyn Bridge.  The devil could claim that right only as a usurper – a thief.  The devil was also tempting Jesus to choose the easy, less painful way, and to avoid the way of the cross.  When has the devil tempted you to choose the easy, less painful way?  What was the result?  Would the easy, less painful way have worked? 

We find the Third Temptation in Luke 4: 9-11.  “Then the devil took him to Jerusalem, and placed him on the pinnacle of the temple, saying to him, ‘If you are the Son of God, throw yourself down from here,  for it is written, “He will command his angels concerning you, to protect you,” and “On their hands they will bear you up, so that you will not dash your foot against a stone.”’” 

Again, the devil attacks Jesus by trying to get Him to question His identity as the Son of God.  Here we see that the devil knows the Bible (in this case, Psalm 91: 11-12), though he will misquote and misuse the Bible.  If the devil knows the Bible (and he has had many more centuries than any of us have had to learn the Bible), then we had better get to know the Bible too, so that we will not be led astray. 

Luke concludes his account with these words.  “When the devil had finished every test, he departed from him until an opportune time.” (Luke 4: 13)  The devil is like the Terminator, who said, “I’ll be back.”

Again, I can see two things going on here.  First, the devil had finished every test.  The devil has thrown everything he has against Jesus and none of it knocked Him over.  Jesus experienced the full onslaught of evil and none of it worked against Him.  The devil does not need to throw everything he has against us, for we fall early in the process.  Jesus experienced the full severity of temptation in a way that we do not know because the devil does not need to use it all against us.

Second, we can ask the question, When was that “opportune time”?  I believe in the Garden of Gethsemane, where again the devil tried to tempt Jesus to go the easier, less painful way and avoid the way of the cross.

In Luke’s account of the agony in the garden after Jesus prayed, “Father if you are willing, remove this cup from me; yet not my will but yours be done,” it says that “an angel from heaven appeared to him and gave him strength.”  (Luke 22: 42-43).  Mark’s much more succinct account says, “He was in the wilderness forty days, tempted by Satan . . . and the angels waited on him.” (Mark 1: 13)

When have you experienced the ministry of angels after a particularly difficult time in your life, including a time of severe temptation?  When have you offered encouraging and strengthening ministry to someone else after a particularly difficult time in that person’s life, including a time of severe temptation?   My prayer for you during this Lenten season is that you will experience the throne of God as a throne of grace, that you will know that you can approach that throne with boldness, and that coming into God’s presence you will receive mercy and find grace to help in time of need. 

“Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves.”  (Matthew 10:16)

Our Lord gave these instructions to the 72 as he “sent them on ahead of him, two by two, into every town and place where he himself was about to go” (Matthew 10:1). I often think of these words when I attend an ordination. I don’t focus on the “sheep in the midst of wolves,” although that can certainly be true. Instead, I pray that the newly ordained may be “wise as serpents and innocent as doves.” It’s a lesson every pastor needs to learn.

“What is the wisdom of the snake?” Dallas Willard asks in his classic The Divine Conspiracy. “It is to be watchful and observant until the time is right to act. It is timeliness. One rarely sees a snake chasing its prey or thrashing about in an effort to impress it. But when it acts, it acts quickly and decisively. And as for the dove, it does not contrive. It is incapable of intrigue. Guile is totally beyond it. There is nothing indirect about this gentle creature. It is in this sense ‘harmless.’”

Imagine being able to act at just the right moment in just the right way to build up the body of Christ. That’s what came to mind recently as I listened to a newly ordained pastor process some early challenges in her first call. She described two different situations that involved important ministries with key leaders involved, and she wanted to engage in appropriate ways to move the ministry forward without creating conflict. The time seemed to be right, and she brought a servant’s heart to the work. But what should she do?

She shared her thoughts with a group of people trained in discipling cultures, so we naturally began using a tool called the Discipleship Square. This tool describes the experience of growing in faith and what kind of leadership style best supports a disciple’s growth. The four stages (thus a square) are as follows:

D₁/L₁ – The initial stage marked by excitement and enthusiasm. The disciple doesn’t know what they don’t know. The appropriate leadership style is directive since disciples have little depth or experience. “I do, you watch.”

D₂/L₂ – A stage marked by a lack of confidence. The disciple knows what they don’t know. The appropriate leadership style is persuasive as disciples begin to gain understanding while experiencing doubts regarding their abilities. “I do, you help.”

D₃/L₃ – A stage marked by growing confidence. The disciple knows what they know. The appropriate leadership style is collaborative as disciples gain experience and begin to lead. “You do, I help.”

D₄/L₄ – The last stage marked by self-confidence and natural ability. The disciple doesn’t know what they know. The appropriate leadership style is to delegate since the disciples have mastered the specific ministry and effectiveness comes naturally. “You do, I celebrate your work.”

While the Square is a very helpful description of how novice disciples move toward maturity, it is an even more powerful tool when used by a leader to engage an existing ministry that needs help. My colleague above was dealing with one ministry whose leader was willing, but didn’t know what to do. The pastor needed to use persuasive leadership (L₂ “I do, you help”) to keep the disciple engaged while he learned the skills necessary. The other ministry had a leader who knew what to do but had lost some confidence. The pastor needed to use collaborative leadership (L₃ “You do, I help”) to restore the disciples’ confidence in their existing ability.

Blessedly, both situations had disciples who understood the mission of the congregation, so my colleague didn’t have to shut down a ministry to begin again from scratch, but do you see the danger? If we engage a ministry with the wrong leadership style, we can create conflict, damage people, and set the mission of the church back significantly. But if we get it right, and engage appropriately, we can grow disciples and build up the body of Christ.

The Discipleship Square helps me get it right when I need to be as wise as a serpent and as innocent as a dove.

The NALC Life Ministries team is once again preparing for the March for Life in Washington D.C. this January, but our plan is a little different. Instead of holding a life conference, NALC Life has decided to team up with Lutherans for Life (LFL) and participate in their events at the March! Their youth conference, Y4Life, will be held at the Hilton Arlington Landing Hotel (2399 Richmond Highway, Arlington, VA 22202) from Thursday, January 23rd, 2025 through Saturday, January 25th, 2025 and it has over 400 kids already registered (register at https://y4life.org/event/y4life-in-washington-d-c-january-23-25-2025/ ). We encourage all our NALC youth to participate in this free conference.

On Friday, January 24th we will be once again participating in the March for Life under the NALC banner, and I hope you can join us at 12th and Madison Sts., N.W at noon as we march to the U.S. Capitol. Before the march there is a prayer service at DAR Constitution Hall 1776 D St. NW (18th and D St.) Washington, DC 20006 starting at 8:30am. All our NALC members are invited to attend this service and our clergy are invited to participate (stoles are white). If you have any problems at the march, please contact Pastor Dennis Di Mauro at (703) 568-3346. Pastor Di Mauro can also host you in his home if you would like to stay overnight in DC. We can’t wait to see you in our nation’s capital this January!!

Many thanks to Dr. Mark Mattes of Grand View University, Des Moines, Iowa, for the video recordings of the lectures he recently gave on how we can be sure of our salvation.  These lectures were given at Lutheran Church of the Master in Corona del Mar, California, where Russell Lackey serves as pastor.  Until recently Russell was campus pastor at Grand View.    

Mark Mattes has been a Lutheran pastor for 38 years.  He served congregations in Illinois and Wisconsin and has taught theology at Grand View University for over 29 years.  He has authored and edited numerous books in theology and has lectured both across the country and in various parts of the world.

Concerning the theological and spiritual significance of his presentation, Mark wrote, “Many Christians look not just to Christ for the assurance of their salvation but also to changed behaviors, such as a greater engagement with prayer, Bible study, and witnessing.  They have a ‘checklist’ for evidence of conversion and ask you to mark off your progress in spiritual growth.”

In this presentation Mark shows us that this approach is simply not scriptural.  “The Bible tells us that Jesus alone is sufficient for our salvation.  If we look to changes in our lives and not to Christ alone, we jeopardize our assurance of salvation.  Anxiety, not security, is found when we look to the quality of our faith or righteousness for comfort.  Growing in devotional practices is a good thing but it does not guarantee our salvation. Nothing other than Jesus can secure those consciences anxious about God’s judgment.”

After watching these videos and reading his book on the same subject, “Ditching the Checklist,” I told Mark, “What you are saying I wish I had heard sixty years ago.  It would have saved me so much stress and anxiety.”

Here are links to his two You Tube videos.

The 2022 ELCA Churchwide Assembly passed two resolutions that called for reconsideration of the 2009 social statement, “Human Sexuality: Gift and Trust.”

• Reconsideration #1: A review of specific text references that “would consider the import that marriage legally is now a covenant between individuals;” review specific wording “in light of public acceptance of marriage of same-gender and gender-non-conforming couples;” and “consider references to diversity of family configurations.”
• Reconsideration #2: A fresh consideration of the “church’s current concept of the four positions of bound conscience” found on pages 19-21 of “Human Sexuality: Gift and Trust.”

The task force that has been appointed to work on these reconsiderations will have recommendations for the 2025 Churchwide Assembly regarding Reconsideration # 1.  They describe these recommendations as “simply editorial.”  After the 2025 Assembly the task force will begin work on Reconsideration # 2.  This work will include recommendations which have been described as substantive.

The task force has released draft edits related to the first reconsideration, and the public comment period on these draft edits is open until January 31.  The following resources can be found on www.elca.org/Reconsiderations.

• A copy of the entire social statement with draft edits underlined and highlighted
• A document with Explanations of the Draft Edits, which helps connect each draft edit to the authorization from the 2022 Churchwide Assembly
• A conversation guide for groups
• A survey for people to submit their feedback on the draft edits

The task force has also updated the FAQs on the webpage.  Most of the resources are available in Spanish and large-print.

The task force will review the feedback at its next meeting in mid-February.  You can email comments or questions directly to the task force at [email protected], but they would prefer that people fill out the survey at https://www.surveymonkey.com/r/8PMDXQM.

I am very grateful for the two opportunities I was given to have conversation via zoom with the two churchwide staff members who are working with the task force.  I found them very easy to talk with and very respectful of my views and concerns.  When I was asked what hopes I had for the process, I told them that I have no hopes for the process.  Rather it is obvious that from the beginning there have been powerful and preferred voices who have been working relentlessly to eliminate the provision for bound conscience and that if they do not succeed this time they will not stop until they eventually succeed.  Also I believe that when the ELCA does finally eliminate the provision for bound conscience, it will be committing a massive breach of trust. 

Please join with me in praying for the friend of Lutheran CORE who is a member of the task force.  Pray that he will be bold in his witness and clear, articulate, effective, and compelling in his contributions to the discussion.

I encourage friends of Lutheran CORE who are still in the ELCA to participate in this feedback process.  There are basically two things that I have to say about changes being recommended as part of Reconsideration # 1.  I have sent this communication to the leaders of the task force as my response.

Comment # 1

The original 2009 social statement was 48 pages in length.  The document containing recommendations related to Reconsideration # 1 is 51 pages in length.  True, the recommended changes are clearly highlighted and the “Explanation of the Draft Edits” is only 11 pages in length.  But why are ELCA social statements always so long, convoluted, and complex?  How many people – what percentage of people – do they really think will thoroughly and carefully read, analyze, and evaluate all those pages?  It is easy to wonder whether the reason for so much verbiage is to include things in all those words and pages that people will not catch.

Comment # 2 

I do not believe that the task force is being accurate when it calls the recommended changes in Reconsideration # 1 “simply editorial.”  Nor was a January 7 communication from the Theological Ethics Staff of the Office of the Presiding Bishop accurate when it described them as “small word changes that update the text without changing its meaning.”        

To support that claim I would point to the resolution’s calling for changes “in light of public acceptance of marriage of same-gender and gender-non-conforming couples.”  The key phrase is “gender non-conforming couples.”  The 2009 social statement affirmed publicly accountable, lifelong, monogamous, same sex relationships.  The new wording being recommended goes beyond that as it considers “lifelong, monogamous relationships of same-gender or gender-diverse couples” (page 19 of the “Human Sexuality Social Statement Draft Edits”).  On the same page it speaks of “life-long, monogamous relationships between individuals of diverse sexes, genders, or sexualities.”  A footnote on that page defines “gender diverse” as encompassing “a wide diversity of identities and expressions in relationships between individuals, including gender non-conforming, non-binary, genderqueer, and transgender persons.”  That kind of change is far more than “simply editorial” and “small word changes” that do not change the meaning.    True, the recommended revised version still says, “The predominant historic Christian tradition has recognized marriage as a covenant between a man and a woman, reflecting Mark 10: 6–9” (page 15).  It also states, “The Lutheran Confessions assume and reflect this understanding of marriage” (pages 15-16).  But it is neither the Scriptures nor the Confessions that inform the recommended changes, but “public acceptance of marriage of same-gender and gender-non-conforming couples.”  Those with traditional views knew that the ELCA would not stop with what was approved in 2009.  Nor will it stop with what is now being recommended in this revised social statement.