In my previous two articles, I talked about the dilemma facing De-churched Lutherans.  Some cannot find an orthodox Lutheran parish in their area.  Some have been made to feel unwelcome in their former congregation.  Others belong to a congregation that cannot find a pastor.

I have suggested that there is help for De-churched Lutherans.  There is no reason that a group of Lutherans who have no congregation or who cannot find a pastor should give up.  Lutheran lay people can gather together for prayer and Bible study.  As I have mentioned before, there are services found within Lutheran hymnals that may be led by lay people.  These include the prayer offices of Morning Prayer, Evening Prayer and Compline, along with the Service of the Word.  (Check the Table of Contents in the Lutheran Book of Worship or the Lutheran Service Book.)

This month, however, I want to discuss resources that are available for you from Lutheran CORE. First of all, there are Daily Devotions available for personal use.  Dr. Jeffrey Greene writes Daily Devotions for Lutheran CORE.  Dr. Douglas Schoelles hosts a podcast called The Daily Plunge Bible Study. 

For adult education, Lutheran CORE has a Video Ministry that includes Book Reviews and series of videos in theological topics called “CORE Convictions”.  In addition, Pastor Dennis Nelson, records a Weekly Bible Study on the Lectionary Readings each week. 

For those who would like to hold a weekly worship service, Lutheran CORE has a Worship Page.  Pastor Cathy Ammlung has developed Hymn Suggestions and Prayers of the Church for each Sunday of the Church Year.  In addition, she offers Hymns and Liturgy Paraphrases for congregational use which she will be updating after Easter.

Finally, for congregations that are either too small or who have failed to find a pastor, there is hope.  Small congregations and worshipping communities can raise up leaders from within. The Congregational Lay-Led Initiative (CLI) offers training and mentoring for lay leaders.  The intent is not to replace pastors or seminary education but equip lay people for ministry in their own congregations and communities.  If the lay leaders in your congregation need help, or if you would like to form a small worshipping community, Don Brandt would love to talk with you. 

Of course, Lutheran CORE is not the only place you can go for help.  Our ministry partners also have many resources that you can use. In particular, I recommend that you look at two independent Lutheran publishers, SOLA Publishing and ALPB Publicity Bureau.  SOLA Publishing offers weekly worship resources, Sunday School, Confirmation, and adult education curricula in print and on video, and much more.  ALPB publishes books that would be very helpful for adult education worship planning.  Of most interest, however, is the four volume series on daily prayer called For All the Saints.  A congregation that wanted to gather weekly for Morning or Evening Prayer would have all they need to make that happen, excluding hymns and musical settings for the services. 

There is hope for De-churched Lutherans.  Let us know how we can help.

Editor’s Note: Jacob Moorman is a member of River’s Edge Ministries, which regularly hosts and leads mission work locally in Maryland, through City Mission, and annually in other states through Cross Country Mission (CCM).

I am certainly no theologian, so I am merely sharing my reflections from our most recent venture into the mission field. I had the privilege of serving on a CCM trip this year after an F3 tornado left a miles long path of destruction through Clarksville, Tennessee, just a few weeks before Christmas 2023.

Friends from different denominations and different states joined us on the mission to Clarksville. And many people prayed for us from home. Saint Matthew’s Lutheran, a new mission partner from the Baltimore area, provided us with around 80 quilts which we were able to hand out to families. This often opened the door for more intentional conversation and prayer. Mission cannot be done without the support, prayer, and provision of the whole church. Mary and Ken Bates, leaders of the NALC Disaster Response team, paved the way for our ground crew. Members of The Way Baptist Church were gracious hosts, opening their doors to our group so we could serve more effectively.

And yet … despite my experience on other disaster response trips, the Lord taught me new things. I learned about humility (“ … judge not, lest ye be judged.” Matthew 7:1). I learned about His sovereignty (“ … not wishing that any should perish, but that all should reach repentance.” 2 Peter 3:9). And I learned about His love (“As I have loved you, so you must love one another.” John 13:34).

It can be easy to enter another person’s “mess” of life and assume you (I) can fix it. I think this is especially true in disaster zones. I am learning, but sometimes it is hard to admit that I cannot fix everything. The rebuilding process is done one house, one board, and one person at a time. This is often humbling. Even our experienced mission group could only do a minute amount of the work that needed to be accomplished in that hard hit area.

God Teaching Me: In disasters, the physical damage is only the beginning. Sometimes we have seen spiritual decay amidst the destruction, even neglect and pain that has clearly gone on for years … way before the hurricane, flood, or storm struck. It’s so easy to pre-judge when this occurs. But the Lord opened my eyes to a new reality this trip. I have often wondered, ‘Why do broken buildings, fallen trees, hard stories, and sorrowed people break my heart?’ I think the truth is … it is my story! I believe witnessing the physical brokenness after a disaster can reveal the spiritual brokenness in my own soul. Just like getting caught in a catastrophic storm, we are truly helpless in this world. We need help from outside ourselves. Perhaps that is why I feel mission is so important, it puts us in touch with Christ. We can begin to see with His eyes—not just the physical needs, but also the spiritual. External appearances do not guarantee that the soul has not experienced its own spiritual destruction.

Stories of His Love: While in Clarksville, we heard that a school had scheduled its Christmas program for Dec. 9th. It was to take place in a large auditorium which could hold 300+ people. However, the program was moved to an earlier day to accommodate some students who would be moving out of state. God’s sovereign grace was manifest when that very auditorium, which would have held dozens of families, was utterly destroyed when the tornado hit on the 9^th of December. Amazing grace, indeed!  

I am astounded at the lovingkindness of our Lord. That despite the loss of material goods, He spared so many holy lives of people. What happened was a tragedy, but He worked it together for good and for life. We saw people with no hope, begin to find hope, as we shared our faith and the life of Christ with them. It’s amazing how acts of charity will show forth the love of Christ in a way that words cannot. “Serve one another … ” (Galatians 5:13) Perhaps, in this, we see the truth and power of the Word taking on flesh in our own lives. Christ entered into our messy and broken world—through His incarnation, death, and resurrection Jesus met us in our darkest hour, healed our souls, and fully revealed His marvelous light … the Way of Salvation.

His Mercy: I had the privilege of working on a house which still had a lot of debris in the backyard. In conversation with the owner, I learned that they were present as the tornado came through. The next-door neighbors were home as well. After receiving a tour of the sacred space where their neighbor had lived, I learned that the neighbor, with two other adults and a child, crowded into the bathroom for shelter … Looking at the house it was easy to see that the bathroom was the only room left standing—all others were torn off and even the roof was mostly blown apart! That family was spared. God’s mercy was truly prevalent.

When I see the path of destruction left in the wake of a tornado (or other ‘storms’), it reveals a greater truth. Homes in shambles. People in shock. Tragic death and loss of what was once good. There’s no way to go back, and perhaps that’s the hardest part of the suffering in this world. We must move on. This storm humbled me. Witnessing the vast devastation put me in touch with the devastation of my own soul. It made me realize how much I need Him. It brought to light the spiritual reality that Christ truly is the only One who can heal and restore. While the team worked, we also saw the Holy Spirit work in the lives of those we served. In this same serving, I believe He healed my own soul. Perhaps that is why St. Paul implores us, “Let us not grow weary of doing good…” (Galatians 6:9)

Christ certainly met us on the road to Clarksville this year. I hope that you have a similar opportunity to join in Christ’s sacrificial love by stepping into the brokenness of the world and sharing His Light with those you encounter. May our souls find greater healing as we dare to immerse our very lives in the mission field.

Photographs courtesy of Teresa Dubyoski.

Many thanks to Kevin Haug for his very insightful article about the DEIA audit which the ELCA recently commissioned a law firm to do of its governing documents.  I hate to think of how many of your benevolence dollars the ELCA spent on this effort.  You will find Kevin’s article in this issue of CORE Voice.  It is a word of warning to all in the ELCA.  You do not need to take my word for it that these recommendations actually are being given as part of this audit.  You can check it out for yourself at DEIA_Report_Part_2.pdf (elca.org)

I am an ELCA pastor who has been retired for nearly ten years.  When I read these recommendations, my first thought was, “I am glad to be retired.”  The immediate response of one ELCA pastor in his early 60’s when I shared these recommendations with him was, “How soon can I retire?”

I thought of the strong, negative response I am certain I would have received if and when I would have shared these recommendations with the congregation council of the church where I was the pastor.  I then thought, “We are already facing the challenge of trying to do everything that we are currently doing.  How am I now supposed to get everyone on board, enthusiastic about, and actively engaged in fulfilling these recommendations?”  And what will be the consequences for us in our synod if these recommendations become requirements and we do not meet them?  If congregations that are DEIA-compliant are rewarded with such things as having extra voting members at synod assemblies and greater access to grants and other financial resources, how will congregations that are not DEIA-compliant be punished?  For example, will they not be given any names of possible candidates for call if the congregation is looking for a pastor? 

Here is just a sampling of the audit’s Recommended Minimum DEIA Standards for Congregations.  A question for all ELCA pastors and congregational leaders is this:  Is this what you want to spend a considerable amount of your time, energy, and resources on? 

1. Upgrade all personnel policies to reflect DEIA values.

2. Require annual DEIA training for all pastors, church staff, and lay leaders, using an Approved (approved by whom?) Provider.  At a minimum this training will cover the following topics:

a.  How does DEIA advance the values of the Kingdom of God?

b.  Is this particular congregation perceived as hostile or unresponsive to members of historically marginalized groups, and if so, how might this congregation reverse that perception?

The ELCA defines “historically marginalized groups” as groups that have for some significant period of history been excluded from participation or leadership in the church on the basis of certain characteristics.  They include racial and ethnic minorities, persons whose primary language is other than English, low income persons, persons with disabilities, gender non-conforming persons, and members of the LGBTQIA+ community.  (I have asked ELCA leaders who are so concerned for “historically marginalized groups,” what about “currently marginalized groups”?  Which I would say includes older, white, cisgender, heterosexual males with traditional views.) 

This mandatory, annual DEIA training is also to consider such questions as these –

a.  What additional initiatives can this congregation pursue to promote DEIA values?

b.  What financial resources does our congregation commit to promoting DEIA values and programs, and should we commit more and if so can we do so on an annual basis?

c.  What is Christian White Nationalism, what causes people to adhere to it, and is it consistent with Jesus’ teachings?  How might members of historically marginalized groups be offended by Christian White Nationalism?

d.  What is Black Lives Matter, is it consistent with Jesus’ teachings, why are people drawn to it, what human needs does it address, and can the church do a better job at meeting those needs?

3.  In addition, each congregation is to identify at least one other congregation with opposite or at least very different demographic characteristics and commit to starting at least a one-year relationship with them.  This relationship is to include the following:

a. Periodic meetings between the pastors to discuss ways in which the congregations can get to know each other better and plan joint activities to strengthen mutual understanding on DEIA issues.  These activities may include joint DEIA training sessions with an Approved (again, approved by whom?) Provider and joint Bible Studies or Biblically based book studies on DEIA topics.

b.  Monthly meetings between the lay leaders to plan and administer activities, joint discussions, and ministries.

c.  At least six joint worship experiences, followed by a fellowship social hour.

At best these recommendations will be time and energy consuming.  At worst they will be one more way in which the ELCA is relentlessly being pushed to the extreme left – in the direction of critical race theory and DEIA ideology.

I am very grateful for the recent invitation to have a zoom conversation with the director and associate director of the ELCA’s Reconsiderations process.  This is the task force that has been appointed by the ELCA Church Council to review the 2009 human sexuality social statement and reconsider the provision for “bound conscience.”  I am glad that I was able to share very openly and that they listened respectfully. 

I appreciate the fact that they had read quite a number of articles on our website.  One of their initial questions was what hopes I had for the process.  I told them that I have no hopes for the process.  My understanding is that the concept of bound conscience was first used to justify and defend revisionist views, but over time it came to be used in an effort to calm down and reassure those with traditional views in an attempt to minimize the number of pastors and congregations that would leave.  However, there have been many loud and prominent voices that have been intent all along on eliminating bound conscience.  They sensed at the 2022 Churchwide Assembly that the time had come.  They had enough votes to begin the process that would eventually lead to the elimination of bound conscience.  And they were right. 

They then asked me what concerns I had for the process.  I told them that what is at stake is the question of whether the ELCA can be trusted.  If the ELCA cannot be trusted to keep its promise here – to continue to honor bound conscience – then it cannot be trusted to keep any promise anywhere.  I also said that we all should know that no matter what is stated, included, decided, and approved in a reconsidered social statement now, the ELCA is not going to stay there.

I then went through a history of specific times and ways in which ELCA leaders have ignored communication from traditional voices, not remained within the boundaries of what was actually voted on and approved in 2009, and favored revisionist views, such as in the makeup of the Commission for a Renewed Lutheran Church and ReconcilingWorks’ being given a non-voting position on the ELCA Church Council.

They asked me to communicate to our constituency (and I said I would) the fact that the vote on the social statement will actually occur in two phases.  The first vote, which they call Reconsideration # 1, will take place in 2025.  They describe the matters that will be voted on then as “editorial” – “small, clarifying word changes only” – brought about by the fact that “civil law governing same-sex marriages, public acceptance of such marriages, and diversity of family configurations have changed dramatically since 2009.”

The second vote, which they call Reconsideration # 2, will take place in 2028.  They describe the matters that will be voted on then as “substantive,” namely “examining the coexistence in the 2009 statement of four different but valid convictions that Lutherans can faithfully hold about same-gender relationships.” 

They are still saying that the resolution at the 2022 Churchwide Assembly set in motion a process – “a reconsideration of these ideas but does not determine the outcome.”  But we all know that the empowered and preferred voices will work relentlessly until they have achieved their goal of eliminating bound conscience.  We will keep you posted. 

“PASTORAL HELMANSHIP: A PASTOR’S GUIDE TO CHURCH ADMINISTRATION”

Many thanks to Aaron Heilman for this review.  Aaron is Worship Leader for Pointe of Hope Church in Blue Springs, Missouri (LCMS).  A link to Aaron’s video can be found here.  A link to our You Tube channel, which contains nearly four dozen videos, can be found here.

Pastoral Helmsmanship is a collaborative effort between three well credentialed authors.

In summary, a large part of administrative work is preparing and planning for storms. A ship’s helmsman is second-in command to the captain. In a church, the pastor is the helmsman. The captain is Jesus. The helmsman’s primary role is to help navigate the ship through transitions.

There are several critical areas of a pastor’s call and life. First is the call to be the main vision caster of the church. Second is good time management. Third is balancing family and ministry. Fourth is a sober look at the occupational hazards of being a pastor. Lastly is a chapter on how to identify and handle troublemakers in the congregation.

The next section identifies key areas the pastor must tend to as an administrator. This book includes risk management and mitigation as well as approaches to working with and leading people. The final section provides resources and book recommendations.

Based on Kenneth Haugk’s book, Antagonists in the Church, there are 21 different behaviors that are red flags to look for in church members, leaders, and oneself. The authors added two additional categories, unregenerate members and those who declined their call to ministry.

The only real criticism to offer is that the book is probably due for an update due to technological changes. Overall, this book is a great one-stop shop for ideas on church administration that can help a pastor see the scope and complexity of the call to administrate and then develop a plan to do that well.

This article is written especially for smaller congregations that are either 1) already experiencing a pastoral vacancy, or 2) know that their solo pastor will be retiring within the next one or two years. If your congregation fits this description it is essential that you understand the full scope of the challenges you will face, or already are facing, when it comes to finding and calling your next pastor.

You might be hesitating to read further.  After all, you might be convinced that the “right” pastor is out there, and the Holy Spirit will undoubtedly lead him or her to your congregation.  But know this: The current shortage of Lutheran pastors is unprecedented.  Moreover, this shortage is unprecedented in my lifetime…and I was born in 1951!

However, if you keep reading you will learn of a congregational ministry strategy that provides you with a viable “Plan B” if and when you decide that it is highly unlikely that your congregation will—in the near future—be able to identify and call the “right” pastor.  And please note: Lutheran CORE is ready to come alongside your congregation to help you address this ministry challenge.  Now back to the matter of “unprecedented in my lifetime.”

About the only advantage to being 72 is all the recent history I have witnessed.  And in my lifetime I have witnessed phenomenal and dramatic changes in the mainline Protestant church in general, and the Lutheran church in particular.

First there is my family history.  I am a third-generation Lutheran pastor.  My parents were missionaries in China when, in 1949, they and my older sister had to be evacuated when the Communists took over the country.  My father—Les Brandt—subsequently had parish ministry calls in Minnesota and North Dakota; i.e., “Luther-land”.  In 1958 my father was called to start a new congregation in Orange County, California.  This was when Southern California was experiencing a significant migration of Midwestern Lutherans to that part of the country.  (In fact, Orange County, in the 1950’s, experienced a 278% growth in its total population!)

Now for what I personally experienced as a member of the Baby Boom generation.  In that rapidly-growing Orange County congregation I was surrounded by the children of my generation; children whose parents expected them to attend church and Sunday school.  Not surprisingly, my experience growing up in the church was profoundly impacted by being a part of what was then the largest generation in American history.  This included being a part of active church youth groups, and working for Lutheran Student Movement in the early 1970’s.  When I started Luther seminary in 1974 all the dorm rooms were occupied and the student body was close to 600 students.  (And there were then seven other Lutheran seminaries I could have attended.)  When I graduated (from Wartburg Seminary) there were only three students out of a class of 60 who had a call by the time of graduation.  Fact was there were far more graduates than there were available calls. 

Then, on a less personal note, there is the matter of the milestones in American church history I have witnessed.  The year 1960 was the year when 63% of Americans were members of Christian congregations.  In 2020 it was 47%.  In 1960 two-thirds of Americans identified as Protestants; mostly belonging to mainline churches.  Today less than 15% of Americans are part of mainline denominations.  As recently as the 1980’s and 1990’s a great many Lutheran congregations were benefiting from the phenomenon of nesting-stage Boomers who were returning to church because they decided that church would be “good for the kids”.  In one article about Boomer parents returning to church the weekly magazine of the Los Angeles Times quoted a parent who said, “I was pretty wild as a teen and young adult.  But now I am a father and I want my kids to have some values.”

So much for nostalgia.  In 2024 the picture is far more bleak.  And one of the dramatic examples of this—in addition to only 15% of Americans currently being a part of mainline Protestant churches—is the crisis when it comes to too few pastors available for too many pastoral vacancies.  The easiest way to explain this clergy supply shortage is to understand two current realities:

1. Too many Boomer pastors are retiring.  And the youngest Boomer pastors will not reach the age of 65 until 2029.  This means that, for at least the next five years, the number of vacancies will only increase.

2. There are far too few men and women pursuing a seminary education.  And many of these students will graduate at an older age than used to be the case; meaning that their time as active parish pastors will be relatively short.

Now for the unique challenges when it comes to smaller congregations identifying and calling the “right” pastor.  The current reality is that smaller congregations are at a distinct disadvantage even when they are able to provide an adequate salary package.  With too many calls for too few candidates, pastors today have multiple call options.  And most of them are applying for call opportunities at mid-sized and larger churches. 

Finally, the good news.  Lutheran CORE is offering coaching assistance for smaller Lutheran congregations who are already looking for a pastor, or who soon will be.  This ministry is the Congregational Lay-leadership Initiative, or CLI.  One important key to this particular ministry is to tap into the growing number of active, retired Boomer Lutheran pastors.  Some of these pastors are ready to coach a church, like yours, as you address the current clergy supply crisis.  (This would be online coaching, not in-person.)  With CLI your congregational leaders would be mentored by a capable pastor as you enlist and train a few members of your congregation to take on the role of lay ministers. 

Details about the Congregational Lay-leadership Initiative can be found here on the Lutheran CORE website.  Also, click here to read  a previous article which provides one possible, detailed scenario regarding how a congregation can launch this type of ministry.  And then, if you still have questions and want to communicate with a human being, contact me directly.  I would welcome the opportunity to connect with you; either by email or phone.

Pastor Don Brandt

Congregational Lay-leadership Initiative (CLI)

[email protected]

503-559-2034

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 Crystal City Hotel from Thursday, January 18th, 2024 through Saturday, January 20th, 2024 and it has over 400 kids already registered. Click here to register. We encourage all our Lutheran youth to participate in this conference.

On Friday, January 19th 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 Lutheran friends 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!!

Image courtesy of Pr. Dennis Di Mauro (blue hat)

Editor’s Note: Full title of the book is Does the Bible Support Same-Sex Marriage: 21Conversations from a Historically Christian View. Also, Spencer Wentland is a former ELCA missionary.

Introduction and Summary

I have not read any of Preston Sprinkle’s other books, including his more famous, A People to Be Loved, but I have been asked to read and review this book. I am writing as a thirty-four-year-old, Side B[*], in process, queer and renewed Lutheran who has believed and contended for a traditional sexual ethic before, during, and after the ELCA’s expansion into its Bound Conscience era. How’s that for a late modern introduction!

Sprinkle sets two foundational premises he wants his audience to be aware of and informed by before he moves speedily through twenty-one commonly made arguments for a [gay] affirming position. Firstly, people don’t usually have a real open mind to ideas, rather ideas usually are manipulated to serve what people already believe to be true, so he wants us to take a full stop and have an open mind. Secondly, the Bible’s vision of marriage is rooted in sexual differentiation ala male and female as revealed in the opening chapter of Genesis and affirmed by Jesus directly in his own understanding of marriage.

So, we already know this book is somewhat of an apologetic against the affirming position. Each affirming argument is followed by his response. He concludes that the church needs to do a better job of being consistently against all sin, more consistently loving, and in particular loving and making space for sexual minorities so they can thrive in a traditional sexual ethic.

Strengths

Sprinkle deals with a lot of arguments, the more popular ones and others that may not have been considered and heard. He shows a careful commitment to the task of exegesis and establishes how the traditional view is the historically Christian view in scripture. I appreciated the way he has worked to champion side B Christians against conservative elements that want to police the language they use to describe themselves or otherwise surround queer Christians with greater scrutiny than straight Christians.

Weaknesses

Sprinkle is writing to a more conservative Christian audience, and this comes at the cost of always feeling like he is dealing with each of the arguments fully in the context of the perspectives from which they come. In many instances he comes across as dismissive. He never really wrestles with hermeneutical questions that are often a crucial component in some affirming arguments. The crux in these arguments is not what the Biblical authors meant in their own worldview but how that translates or fails to translate into the modern world. He does not address this.

Finally, he does not really deal with the moral imagination of those who concede marriage is clearly heterosexual biblically speaking, but that there may be other legitimate covenanted alternatives that could allow for homosexual relationships to be morally acceptable. This point of view is represented in two of the four commonly held understandings in the ELCA Social Statement Gift and Trust.

[*] I am usually not a fan of labels, but Side B represents a category of Christians who hold to a traditional sexual ethic but do not envision following Jesus as needing to claim complete healing from homosexuality or avoiding adjectives like gay, lesbian, queer etc.

Can mainline denominations be reconquered from theological liberalism?  A group named Operation Reconquista has emerged to attempt such a thing, and they are offering tactics on just how to proceed.

I had never heard of the group until asked to write about them and offer some thoughts.  To get the full scope of what they believe and what they are attempting to do, please click here to visit their website.  In a nutshell, their methodology is this: 1. Identify a moderate to conservative mainline congregation.  2. Attend there and become involved in leadership.  3. Work to strengthen that congregation in the orthodox Christian faith.  4. Resist any attempt to inject secular liberalism/progressivism.  5. Let the more liberal/progressive congregations die–as they will invariably do. 

They believe this reconquest is necessary given the historical contributions mainline denominations have made to the American society; their cultural power; the beauty of their traditions and liturgy; and their historic buildings.  “…Restoring them to the Gospel will revive the culture and reverse the persistent decline of religion in the West,” according to their website.¹

The group has targeted seven mainline denominations including the ELCA, and on Reformation day, they “posted” 95 Theses to each of these denominations calling on them to reform.  They reportedly sent these theses to every congregation in these denominations; however, I must also report that my congregation did not receive a copy, email or otherwise.  Perhaps my reputation as a CORE contributor preceded me.

For the remainder of this article, I would like to affirm the goals of this group and share my positive reactions.  I also found numerous things to critique, and I will share those in the next CORE Voice newsletter.

I truly admire the chutzpah of this group and their goals.  I too share with them the thought that most mainline denominations have departed from the orthodox faith and are in major need of reform. 

Like them, I agree that the liberal/progressives played the long game in their takeover of the mainline.  In a way, this group is seeking to give them a taste of their own medicine.

Like them, I agree that schism is not the optimal response, and neither is leaving except in extreme circumstances.  An extended quote from the Lutheran subgroup is appropriate here:

Stay in the ELCA. By leaving your church you let it dissolve into Liberalism, and eventually die out. The percentage of churches without pastors is noticeable, and because of this, entire churches, congregations, and even denominations simply melt away to Atheism or other denominations such as becoming an Evangelical.

If your church is truly very heretical and you are not being fed, go to your nearest Lutheran church, especially if its [sic] in the ELCA, rinse and repeat until you find a church you are comfortable retaking. If this means you must go to a WELS or LCMS church, then that’s fine, but if possible, go attend an ELCA church.²

No small amount of digital ink has been spilled by those who have advocated for orthodox Christians to leave more liberal/progressive denominations and congregations, and I get it.  I know that some have faced pressure from bishops and pastors to leave, and others have been kicked out.  If that were happening to me, I would get out as well.  However, I am also of a mind that the greatest weapon we wield is the Word of God and its preaching.  That Word can and does change hearts and minds even within more secular progressive/liberal denominations, and this group shares that conviction.

There is a real sense of conviction, daring, steadfastness and a willingness to go to battle, that Operation Reconquista seems to embrace.  This, in my estimation, is particularly appealing to men, both young and old, who have been dismissed, vilified, and objectified by a great majority of leaders in mainline churches.  In fact, young men currently are the majority of members in Operation Reconquista, and given the lack of young men’s involvement in the mainline, this isn’t necessarily a bad thing.

It shall be interesting to see if this group has the stamina to have long-term success in their endeavors.  If it is indeed powered by the Holy Spirit and is a movement of reform, they will eventually become a force to be reckoned with–and so I leave with a partial quote of the great rabbi Gamaliel in Acts 5, “Let them go! For if their purpose or activity is of human origin, it will fail. But if it is from God, you will not be able to stop these men; you will only find yourselves fighting against God.”

1. https://www.operationreconquista.com/blank-1

2. https://sola-elca.squarespace.com/faqs  SOLA is the Society of Orthodox Lutheran Advocates.

In the September and November editions of CORE Voice, Dennis Nelson analyzed the activist constituency of the members of the Commission for a Renewed Lutheran Church (CRLC). The fact that there are a number of activists on the Commission is not surprising, since the Churchwide Assembly’s directive to the ELCA Church Council was to create a commission to recommend restructuring the church being particularly attentive to the church’s commitment to “dismantling racism.” In other words, whatever recommendations the CRLC makes must take steps to dismantle racism within the denomination.

For many members of the ELCA, the question of racism in the church is confusing. In this instance, why is there a move to restructure the whole denomination around dismantling one particular sin?

To answer this question, it is important to understand the chief philosophical assumption of ELCA policymakers, namely, Critical Theory. In critical theory, the world is viewed chiefly through the lens of power and how some groups use their power to oppress other groups. There are oppressors and victims, especially in the sense that some groups are kept from having full access to the power that opposite groups enjoy. This oppression is racism, classism, sexism, heterosexism, ableism, etc. This means that oppression like racism is much more than personal prejudice (which is how most of us would understand the term); rather, racism is systemic and institutionalized.

The assumptions at work in the ELCA’s effort to “dismantle racism” rely on a subset of Critical Theory usually called Critical Race Theory. Critical Race Theory has been popularized recently by books like How to be an Antiracist by Ibram X. Kendi and White Fragility by Robin Diangelo. In Mainline Christianity, Critical Race Theory has long been defended by ELCA Pastor, anti-racism advocate, and author Joseph Barndt. Barndt offers the distinction in his work that power can be used by Christians for good when it is shared without exclusivity.

The modern anti-racist movement based on Critical Race Theory makes a fundamental claim: You are either a racist or an antiracist. Within this framework, you are either supporting racism or you are working to dismantle racism. Because, in this view, racism is so enmeshed in American culture, one cannot simply be “not-racist.” There is no neutrality. If you are a White person, racism is your original sin. Furthermore, because racism is institutionally enmeshed, to be anti-racist is about supporting particular political policy changes that deconstruct supposed hierarchies of power within society.

Connected to this understanding of Critical Theory is the understanding of Intersectionality, which asserts that there are interlocking systems of oppression that affect more than one individual trait. Thus, oppression based on race is intricately tied together with oppression based on sexuality, gender, ability, etc. Under this framework, for example, opposing the full inclusion of practicing homosexuals on the roster of Word and Sacrament is descriptive of institutional racism. To be anti-racist is to support the full inclusion of any group that claims oppression.

Understanding this will help one understand many of the ELCA’s policy commitments. Working to end so-called Global Climate Change is an anti-racist policy, because it is argued that Global Climate Change disproportionately affects minorities. Likewise, Bishop Elizabeth Eaton’s statements such as those regarding Israel and Palestine or the acquittal of Kyle Rittenhouse, which drew the ire of many moderate and conservative ELCA members, can be understood through the oppressor/oppressed framework of Critical Theory.

The question is, what will it mean to restructure a church around the tenet of dismantling racism? Barndt answers this question in his book Becoming an Anti-Racist Church: Journeying toward Wholeness, providing six steps: Commitment to Institutionalizing, Full Power Sharing, Assured Cultural Inclusion, Mutual Accountability, Multiplying Inclusion, and Restored Community.^[1] The purpose of these steps, according to Barndt is, “The ultimate vision that drives the process of institutional change is a future in which both the church and the wider community overcome systemic racism.”^[2] Consequently, this means that the fundamental goal of a church restructured to be anti-racist is to be an institution that can partner with the world to overcome systemic racism. In other words, the anti-racist church will be on the leading front of the anti-racist policies that shape the world.

Understandably, when one hears the phrase “dismantle racism,” it is easy to hear it through what we all know: Racism is a sin. There is no question, and the church must always call racism what it is; however, when you hear ELCA policy makers using phrases like “anti-racism” and “dismantling racism,” please understand the goal is to structure a church around political activism. This ought to concern those in the ELCA who understand that Christ has given his church a different commission, a commission found in Matthew 28:16-20 and John 20:21-23.

^[1] Barndt, Joseph. Becoming an Anti-Racist Church: Journeying toward Wholeness. 1517 Media, 2011, p. 188-189.

^[2] p.194