Scripture:

Luke 3:7-18

Pastor: Good morning, everyone! Let’s say good morning to our friend

Sammy and see if she is there. 1, 2, 3 GOOD MORNING SAMMY!

Sammy: Good morning, everyone! Good morning, Pastor! Pastor, I have a question. Pastor, what does it mean to be baptized?

Pastor: Why do you ask Sammy?

Sammy: Famer Luke says, John was baptizing people in the wilderness. And that someone else will come with a new baptism of holy spirit and fire.

Pastor: Well Sammy, John was preparing the way for his cousin Jesus to come and bring the Holy Spirit to people.

Sammy: Okay, but what does it mean to be baptized? You haven’t answered my question.

Pastor: First let’s ask the boys and girls. Have you ever seen a baptism? What was it like? Wait for answers.

Sammy: Great answers everyone!

Pastor: Baptism is the coming of the Holy Spirit. It is when our bodies become the temple of the holy spirit. That’s what John is talking about when he says, “He will baptize you with the holy spirit.” Through baptism, we are a part of God’s family forever!

Sammy: And you only need to be baptized once, right pastor?

Pastor: One time is good enough for eternity.

Sammy: That is amazing Pastor. Boys and girls. Can you please pray with me? Fold your hands and bow your heads. Dear God, thank you for baptism. Thank you for choosing us to be a part of your family. And thank you for the Holy Spirit. AMEN

Sammy: Bye everyone, bye Pastor!

Pastor: Bye Sammy!

Note from our Executive Director: Many thanks to Kevin Haug, ELCA pastor in Texas, for his article about the Sparkle creed.  This so-called “creed” has received a lot of attention and stimulated a lot of discussion since its recent use during a worship service in an ELCA congregation in Minnesota.  We should all be alarmed over the way in which this statement rejects Biblical teaching and orthodox theology in its promoting the LGBTQ agenda and transgender ideology.  We are saddened but not surprised as we read of many ELCA pastors who are praising it as a way to connect the Christian faith with life today.  We are also saddened but not surprised by the total silence of ELCA leaders about it. 

“Pastor, what are we going to do about this?”

Those words were spoken by one of my octogenarians after she heard two news stories about the “Sparkle creed,” a statement that received national attention because of its use at an ELCA Lutheran Church in Minnesota.  The congregation recited it at worship, posted the video online, and it went viral.

The “Sparkle creed” has actually been around for a year or two, but it was not until conservative news sites and blogs discovered it that it caused a bit of an uproar, and that uproar is not without merit.  However, care needs to be taken when addressing this issue. I will attempt to show why.

First, let me define creed as a statement of belief.

In a very real way, everyone has a creed of some sort.  Individuals have creeds. Organizations have creeds. Individual congregations have creeds.  In fact, many biblical scholars say that the first creed was quite simple: Jesus is Lord. Those three words actually led to the death of Christians who would not say the Roman creed: Caesar is Lord.  

Because everyone has a creed, one could argue that having a creed is actually a neutral concept.  People believe all sorts of things. That they believe them is undisputed and neutral, but what they believe can be problematic and either good or bad. For instance, if I believe that all human beings are endowed by their Creator with fundamental rights, then that is a creedal statement.  And I would happily argue that it is a good creedal statement for various reasons.  Someone could hold a different position: that human beings are not endowed with rights from a Creator, but that governments decide what rights a person should or should not have. I would argue that this isn’t a very good position to take, but that doesn’t prevent some nations and people from holding it.  

To change positions literally requires a conversion process as many, if not most, creedal beliefs are actually statements of faith not statements of science.  For instance, science is practiced by using the scientific method: state a hypothesis; test and measure to see if the hypothesis holds water; formulate a theory; test the theory repeatedly.  Is the scientific method a true way of getting knowledge? Well, you have to assume that it is.  You have to trust that it is.  You cannot test the scientific method by using the scientific method.  Philosophers call this circular reasoning. Trusting that the scientific method is an accurate way of obtaining knowledge is a creedal belief. It is a deep, foundational belief, but it is a belief none-the-less, and one does not change those sorts of beliefs easily.

Which brings us to the Creeds of the Church, and I am intentionally capitalizing the letter C on both of those words. There is a reason for this as I shall get into shortly.

Within the Christian Church, there are three, recognized, orthodox Creeds: the Apostles’ Creed, the Nicene Creed, and the Athanasian Creed, and what you need to realize about these statements of faith is this: these Creeds were recognized by the whole Church as true affirmations of the Christian faith.  They were based in Scripture. They were developed over time or argued over or carefully thought through. They were not put together in a pastor’s office to make a particular group or segment of society feel welcomed or accepted.

In general, they were written to stomp out heresy. They were written to unify a divided Church. They were written to solidify and codify what the Church believed about God the Father, Christ the Son, and God the Holy Spirit.  And as such, they are not to be trifled with.

Imagine for a minute if you will, gathering with a group of Christians circa 250 A.D. You are in hiding because Christianity is still not a recognized religion of the Roman Empire. It is the Easter Vigil, the time that it has become traditional for converts to be baptized into the faith. As the baptismal liturgy begins, the presider looks into the eyes of the converts. He begins addressing them and asks them three questions: Do you believe in God the Father? Do you believe in God the Son? Do you believe in God the Holy Spirit? And the converts begin reciting what they have been taught about who God is; who Jesus is; and who the Holy Spirit is. These statements have come together over decades of persecution and trial. Speaking them would immediately set these converts apart from the dominant culture and could lead to arrest and persecution.  Such is the nature of the Apostles’ Creed.

Or consider a church divided by various sects all claiming to represent the one true faith. Yet, those beliefs are contradictory at times. Some are not grounded in scripture. Some are off the charts. What does it mean to be a Christian? What are the foundational beliefs? Is this world truly, totally evil? Does only the spiritual count? Was Jesus indeed fully human and fully divine or a really good human being only adopted by God and infused with the divine Spirit?  What do you Christians truly believe? And bishops from far and wide gather to hammer such things out.  They consult deeply with the scriptures; argue their points vehemently and passionately; and put together a statement of faith which declares: this is it.  These are the non-negotiables. It is accepted by the church council and has stood the test of time for centuries. Such is the nature of the Nicene Creed.

The “Sparkle creed” shares none of this history. It was written for entirely different reasons and has not even come close to being vetted by the whole Christian Church on earth.  In fact, the majority of the Christian Church on earth would outright reject it. 

Therefore, it follows, that it has no standing to replace the Creeds in worship.

I mean: if someone wants to say that they adhere to the “Sparkle creed,” then they can personally say that they believe exactly what is in that statement. If a congregation wants to go so far as to use this creed in worship, then they are free to do so, but I strongly believe it should be introduced as a statement of that individual congregation, not of the Christian Church–it is not “the faith of the Church, the faith in which we baptize.” 

For to use it in such a manner is to actually separate one’s self and congregation from the global Church.  It is to become myopic and rather self-centered. Arguably, it is creating one’s own personal faith and religion—dare I say one’s own god.

And yes, I am quite aware that I belong to a denomination whose founder separated himself and then many congregations from the larger Church body of the time. The irony is not lost on me; however, Luther didn’t mess with the Creeds.  He affirmed them and what they stood for repeatedly. He didn’t tinker with the Creeds or try to change them for he never wanted to split with the Church of Rome.  These statements of belief were not up for negotiation or reformation. They were good “as is.”

They still are. They are meant to hold us together despite our disagreements on secondary issues. Trying to put “sparkle” in them only causes more division.

Leave the Creeds alone.

The past couple months I have had the privilege of representing Lutheran CORE at four most inspiring events – the NALC theology conference, missions festival, and convocation (August 6-9 in Indianapolis); Lutheran CORE’s annual Encuentro bi-lingual ministries festival (September 14 at an ELCA congregation in Chicago); the STS (Society of the Holy Trinity) general retreat (September 24-26 at a Roman Catholic retreat center north of Chicago); and the LCMC gathering (September 29-October 2 in Omaha).

Space
does not allow for a thorough report on all of them, so what I would like to do
is to share one or two highlights from each of them.

INDOOR VS. OUTDOOR CHRISTIANITY

On
behalf of Lutheran CORE I would like to extend our congratulations to Pastor
Dan Selbo on his election as the next bishop of the North American Lutheran
Church.  Our prayers and best wishes are
with him as he steps into this position of leadership, care, and
oversight.  The answers that he gave to
such questions as “What Should Be the NALC’S Most Important Ministry
Priorities?” and “What Challenges Do You See Facing the NALC?” make me
confident that he is going to give wise, powerful, and effective leadership for
the church.  I believe that the Holy
Spirit was present and guiding the process for the election of a new
bishop. 

The
address from Gemechis Buba, Assistant to the Bishop for Missions, at the close
of the missions festival was most inspiring. 
He based his presentation on the account in John 20 of what took place
on that first Easter Sunday evening. 
John tells us that as “the doors of the house where the disciples had
met were locked for fear of the Jews, Jesus came and stood among them and said,
‘Peace be with you. . . . As the Father has sent me, so I send you.’”  Then he breathed on them and said, “Receive
the Holy Spirit” (verses 19-22).

Dr.
Buba commented, “When the Holy Spirit is blown on us, there are no more closed
doors.”  Many are accustomed to indoors
Christianity.  They see everything as
diminishing and closing.  But the Holy
Spirit is moving us from indoor Christianity – where there are closed doors –
to outdoor Christianity – where there are open doors.  He spoke of several Oromo churches, who at
first were concerned because they were being kicked out of buildings.  They were wondering, “Where will we go
now?”  They are no longer renting
buildings.  Rather they are buying
buildings. 

Dr.
Buba also shared how the church of Jesus Christ is always under pressure.  The persecution and pressure may be different
in different parts of the world, but we are all under pressure.  Satan is seeking to destroy the church.  But when the Holy Spirit is leading the
church, the church becomes unstoppable. 
Receiving the Holy Spirit, the early disciples moved from being in one
room behind closed doors to being out in the world, speaking in many different
languages. 

Dr.
Buba reminded us that some say that there is no future for the church in
present-day America.  But we follow an
unstoppable Holy Spirit.  With the early
disciples we move from one room with closed doors in Jerusalem through open
doors to all over the world.

May
we follow our crucified and risen Lord Jesus, who has given us the Holy Spirit
and who now leads us to follow him from behind closed doors into the outside,
waiting world.   

* * * * * * *

NEIGHBORHOOD OUTREACH

I believe that our annual bi-lingual ministries Encuentro is our strongest connecting point with the ELCA.  The Encuentro is an annual gathering of inspiration, fellowship, support, and resources for pastors, lay leaders, and congregations who either are currently involved in or are considering becoming involved in Spanish and/or bilingual (Spanish-English) ministries.  It is held at an ELCA congregation in northwest Chicago (St. Timothy Lutheran Church).  It is co-sponsored by Lutheran CORE and the Bilingual Ministries Resource Center out of First and Santa Cruz Lutheran Church in Joliet, Illinois (another ELCA congregation).  The majority of those who attend are ELCA, and the majority of the presenters are ELCA – including pastors, theologians, and national church staff.  We were especially delighted this year to receive an email greeting from Bishop Jeffrey Clements of the ELCA’s Northern Illinois Synod, and we were deeply honored that Bishop-Elect Yehiel Curry of the ELCA’s Metro Chicago Synod stopped by.  Bishop-Elect Curry said during his greeting, “I represent the entire synod.”  How delighted we were that the bishop would include in his definition of “the entire synod” a congregation that would host an event planned and sponsored by Lutheran CORE.

When
so much of our work is a critical review of much of what is done and valued by
the ELCA, it is refreshing to have this annual event, which is a source of
support and encouragement for many in the ELCA. 
Lutheran CORE and the ELCA disagree on many, very basic things, but we do
agree on the importance of reaching out to and receiving the gifts of Spanish-speaking
people.

I
would also want to mention the intentional inter-Lutheran outreach of this
annual event.  We were very happy to
welcome several LCMS pastors and lay people. 
   

Main
presenter was Dr. Maxwell Johnson, ELCA theologian and professor at Notre Dame
University in South Bend, Indiana.  Dr.
Johnson is incredibly knowledgeable, dynamic, energetic, and even funny.  He really engages with his audience and is
very clear in his teaching of the orthodox Christian faith.  Much of his second presentation was on the
Virgin of Guadalupe and her appearance to a native Mexican peasant farmer by
the name of Juan Diego.  Much of what he
said reminded me of the Magnificat in Luke 1, where Mary praised God for
lifting up the lowly (verse 52).  Dr.
Maxwell shared how her appearance gave the hope of the Gospel to people who had
no Good News from what was coming from Spain. 
Juan Diego was one of the low and despised indigenous persons who became
a messenger of God to the powerful, both in government as well as in the
church.  Dr. Maxwell sees her appearing
as an example of God’s care for and identification with the poor.  He said, “For people who have been told that
they are inferior – for the Juan Diegos of this world – there is
vindication.”  He added, “The Virgin of
Guadalupe is not necessary for salvation, but she is an expression of God’s
love.”

It was exciting to see the extent to which St. Timothy is reaching out to its neighborhood.  There were several from the community present during part of the event, and both the beginning of a mariachi-led Misa Panamericana as well as a prayer vigil for peace in the city of Chicago were held outside – as a witness to the community.  One woman who came with her family to the Encuentro invited everyone to her home on the evening of Wednesday, December 11, the day before the annual commemoration of the Virgin of Guadalupe on December 12.  This will be one of several Wednesday evening Advent prayer gatherings for the St. Timothy congregation.  The text for these evening home Bible studies and Vespers will be Mary’s Magnificat from Luke’s Gospel.

Part of the festival was a re-dedication of a more-than-a-century-old baptismal font, which had not been used in worship for several years.  That rededication seemed like a recommitment on the part of the congregation to reach out to its community.

                                                       
* * * * * * *

NOT ASHAMED OR AFRAID TO CALL GOD FATHER

The
second time I had the opportunity to hear from Dr. Maxwell Johnson was at the
Society of the Holy Trinity (STS) general retreat.  At that event he spoke on “Ecclesia Semper
Reformanda” (the church must always be reformed) as it relates to baptism and
the eucharist.  I deeply appreciated the
powerful case he built against the radical hospitality movement, which would
invite all people to receive the Lord’s Supper whether or not they have been
baptized.  Here are some of the
statements Dr. Johnson made which I thought were particularly helpful and
insightful.  “In baptism the eucharist
begins; in the eucharist baptism is sustained.” 
“No one deserves baptism; the eucharist is the birthright of the
baptized.”  “The exclusion of the
unbaptized from the eucharist is not to protect the eucharist, but out of
pastoral care and concern for the unbaptized.” 
They might not be ready to make a confession of faith in Christ and to
commit to the costly discipleship of the life of following Christ.  I also appreciated his comment, “The purpose
of liturgy is not to permeate our lives with ritual, but to permeate our lives
with Christ.”

It
was refreshing being with people who are not hesitant to affirm the Trinity and
the Trinitarian nature of our faith.  It
was also refreshing being with people who are not afraid and ashamed to call
God Father.  The Society of the Holy
Trinity is an inter-Lutheran ministerium which regularly gathers pastors for
mutual encouragement, prayer, and study, fortifying continued faithfulness to
ordination vows.

The
campus of the University of St. Mary of the Lake/Mundelein Seminary, where the
retreat was held, is beautiful, and the singing at the worship services was
awesome.  Very often I did not join in
the singing because I just wanted to be surrounded by the beauty of voices
lifted up in praise to God.

The
Rev. Dr. Ryan Mills, STS, pastor of Trinity Lutheran Church in New Haven,
Connecticut, and dean of the New England Chapter of the Society, gave the
message at the closing worship service. 
The Scripture passages were the account of the Last Supper in Mark 14
and Luke’s description of the shipwreck on the way to Rome in Acts 27.  As I listened to those passages being read, I
was wondering how they were going to be related to each other.  The way Pastor Mills did it was brilliant.

In
Mark 14 Jesus sends a couple of his disciples into Jerusalem, where they are to
follow a man carrying a jar of water. 
Men usually did not carry water in those days, so this man was sure to
catch their attention.  They were to
follow him to a house where a large upstairs room would be furnished and ready
for them to eat the Passover.  Mark tells
us, “So the disciples set out and went to the city and found everything as he
had told them” (verse 16).  All that we
need for our faith to be nourished and sustained Jesus has furnished.  It is ready in the Lord’s Supper.  The grace that he has promised and that we
need is available there – just as he has told us.

In
his description of the storm in Acts 27 Luke uses phrases like these.  “We were being pounded by the storm so
violently” (verse 18).  “All hope of our
being saved was at last abandoned” (verse 20). 
“We were drifting across the sea” (verse 27).  “Fearing that we might run on the rocks, they
. . . prayed for day to come” (verse 29). 
What did Paul do in a situation like that?  He urged them all to take some food – to help
them survive.  Verses 35 and 36 – “He
took bread; and giving thanks to God in the presence of all, he broke it and
began to eat.  Then all of them were
encouraged and took food for themselves.”

Often
we feel like we have been caught in a powerful storm of unfavorable
circumstances.  We feel pounded
violently.  We can lose all hope of being
saved.  We feel like we are
drifting.  Fearful, we pray that day will
come.  In circumstances such as these
what do we need?  The body and blood of
our Lord Jesus Christ, to give us courage, strength, and spiritual
sustenance.  Having heard that message,
and having attended that retreat, I felt ready to return to the challenges of
life – knowing that Jesus has already prepared all I will need, and that with
his presence and grace I can weather the storms.   

* * * * * * *

INTENTIONAL INTERIM MINISTRY

Attending
the LCMC annual gathering, I was blessed and encouraged by the resources that
that association provides for congregations that are between pastors, in the
call process, and/or in transition.  I
attended breakout sessions for Call Committee Coaches, on Intentional Interim
Ministry (with a focus on the interim pastor), and on Pastoral Succession.  I had a hard time choosing between a second
breakout session on Intentional Interim Ministry (with a focus on the
congregation) and the session on Pastoral Succession.  I found myself wishing they were not being
offered at the same time. 

The
session for Call Committee Coaches was led by Perry Fruhling, LCMC Coordinator
for Pastoral Ministry.  I commend Perry
for all the resources he has for congregations that are in the call
process.  I also deeply appreciate the strong
endorsement he has given to Lutheran CORE’s Congregations in Transition
ministry initiative.

I
was very interested in attending the breakout sessions on Intentional Interim
Ministry and Pastoral Succession because I have seen the tragedies that can
happen when pastoral succession does not go well.  I have seen a strong, orthodox ELCA
congregation where orthodoxy did not survive a change in pastors.  I have seen the massive disruption and great
damage that can happen when the largest congregation in a synod trusts the
synod to supply them with their next pastor. 
I have seen a congregation “settle” for a pastor in order to relieve
their own anxiety rather than doing the hard work of continuing in the search
process.  This congregation is now paying
a high price.  I have seen what can
happen when one person manipulates and controls the call process rather than
allows it to be a unique opportunity for the congregation to learn from its
past, identify its strengths, and prepare itself for a new future.  Having seen what can happen, I was very
grateful to learn about the Intentional Interim Ministry that the LCMC has to
offer its congregations.

I
was intrigued with the comparison that was given between repairing a parking
lot and interim ministry.  One option is just
to fill the potholes.  That would be like
simply having pulpit supply.  A second
option would be to apply a thin coat of sealant that would get you through
another winter.  That would be like
having an interim pastor who has not been trained to be an intentional
interim.  The third option would be to
take the time and put forth the effort to take off a few layers and get down to
the foundation.  That would be like
having an intentional interim.

Three
kinds of situations were described where having an intentional interim would be
particularly recommended – after a long-term pastor, where there have been
several different pastors in a short period of time, and when a pastor leaves
suddenly or unexpectedly.  The comment
was made that a congregation should have an intentional interim for one month
for every year of the former pastor’s call – but no less than a year. 

We
learned that intentional interims can and need to be “truth speakers.”  Using all the capital and credits that they
have, they can deal with issues that the next called pastor will then not have
to deal with.  A big difference between
an intentional interim and the next called pastor is that the intentional interim
will be leaving.  That factor alone might
enable the intentional interim to do what needs to be done. 

People
attending the breakout session were encouraged to consider whether they might
have the gifts and calling to be an intentional interim.  We were told that intentional interims have
got to be able to love all people – even very difficult people – as they draw
from the well of God’s great love for us. 
They have got to be able to remain calm and be a non-anxious
presence.  And they have got to be engaged
in doing self-care. 

I
am very grateful to Dawn Spies, Steve Abend, and Steve Lien (former LCMC
coordinator of pastoral ministry) for leading the workshop.  The next day I was talking with a friend who
is serving his second term as an intentional interim.  I thanked him for what he is doing, and I
committed myself to pray and ask God to bless those who serve in this way and
to raise up more intentional interims.

*
* * * * * *

Thank
you to the organizers of and the presenters at these four events.  I am very grateful for the opportunity to
attend, I value the ministry partnerships, and I enjoy the relational
connections. 

Blessings in Christ,
Dennis D. Nelson
Executive Director of Lutheran CORE
[email protected]

“God be gracious to us and bless us, and cause His face to shine upon us.  That Your way may be known on the earth, Your salvation among all nations.”  (Psalm 67:1-2)

When you were baptized, the words of Jesus were spoken over you, “Let your light shine.”  You were created in the image of God.  What is the light that shines?  The Light that God desires to shine is the light of His countenance in you.  It’s you and He together as one: each your own person, but one in spirit.  We have been invited into Trinity, three and One.  Let others know by reflecting  your light into the world.

Lord, what you have said I know in my head but my spirit continues in the well-worn path of simply doing what it has always done.  I struggle to let Your light shine through me.  Remove the resistance in me that I may forever hold fast to the truth of Your Word in my heart and shine forth with Your presence in a world of darkness.  Let Your salvation show in me.

Jesus, You have come to set the captive free.  Guide me in the way of truth that I may be led by You and the way You have forever established.  In Your salvation and by Your grace, lead me to Your living truth through all I say and do.  Help me to be guided by Your Spirit to walk in the ways of light and shine forth the truth that You are in me and I in You.  Amen.

“Teacher, tell my brother to divide the family inheritance with me.” (Luke 12:13)

It’s as though the United States Congress just put its entire military at your command, and you respond by saying, “Could they mow my lawn maybe?”  There our Lord Jesus sat, preaching the kingdom of God in all its cruciform power, and this young man wants him to settle a property dispute.  Our Lord’s response was surely just: “Who made me arbitrator over you?”  He’s no arbitrator; he’s the Son of Man and Prince of Peace!

As you come to our nation’s Day of Thanksgiving, remember this great power of the One whom you thank, and His greater, joyful intention for you.  The moisture of the clouds and the grains of the earth are but a foretaste of the “kingdom come,” already pressing its way into earth through the water of Baptism and the Bread of Heaven.  He would give you more than your father’s cash; He’d give you the Father’s kingdom.

How much reason, then, to give thanks!  As you come before Him over the next several days, give thanks not only for the food on the table, but for the Food that ever lasts, His Son, Jesus Christ, and ask Him to share that Holy Feast abundantly, through you and all His Church.

LET US PRAY: O living Bread, my Lord Jesus Christ: thank You!  For what greater reason do I have to give thanks but You?  Unite my gratitude, as poor as it may be, with Your own ceaseless petitions at the Father’s right hand, and make known to all the world the glory of Your cross.  Amen

Pastor Steven K. Gjerde

Zion, Wausau

Scripture Lessons

Genesis 1:1-5 (God creates light);

Psalm 29 (the voice of the Lord upon the waters);

Acts 19:1-7 (baptism in name of Jesus);

Mark 1:4-11 (the Baptism of Jesus)

Hymns

Opening hymn: LBW #233, Thy Strong Word Didst Cleave the Darkness (LSB #578)

Hymn of Praise/prior to baptism or renewal of baptismal promises:

LBW #188, I Bind Unto Myself Today (LSB #604, ELW #450)

Hymn of the Day: LBW #83, From God the Father, Virgin-Born (LSB #401

(Why, yes, I can suggest a more familiar tune. Thanks for asking! The Doxology; From Heaven Above To Earth I Come; or Lord Keep Us Steadfast In Your Word will all work. Depending on whether you have already used the first two elsewhere in the season, the latter might be a good choice.)

OR WOV #647, When Jesus Came to Jordan (ELW #305)

OR ELW #454, Remember and Rejoice (very familiar tune)

OR ELW #304, Christ, When for Us You Were Baptized (ditto!)

Communion Hymn #1: LBW #191, Praise and thanksgiving Be to God Our Maker

(tune is familiar – Father Most Holy, Merciful and Tender)

OR WOV #698, We Were Baptized in Christ Jesus (ELW #452, We ARE

Baptized in Christ Jesus) A piece of trivia: Ouilmette is the old French/Indian name for Wilmette, the town on the north shore of the Chicago area where my brother and sister-in-law live. Just thought you’d like to know.)

OR WOV #697, Wash, O God, Our Sons and Daughters

Communion Hymn #2: LBW #548, O Worship the King (LSB #804, ELW #842)

Closing Hymn: LBW #87, Hail to the Lord’s Anointed (LSB #398, ELW #311)

This is Lutheran CORE’s response, dated April 2017, to the “Naked and Unashamed” movement, which has come out of the Lutheran School of Theology in Chicago.  CORE is doubly concerned because it is unaware of any response from the administration and faculty of the seminary, the ELCA Council of Bishops, and Presiding Bishop Elizabeth Eaton rejecting or distancing the ELCA from this movement.

RESPONSE TO “NAKED AND UNASHAMED”

ELCA PASTORS AND SEMINARIANS NOT ASHAMED

TO REVEAL BLATANT AGENDA

In 2009 the ELCA Churchwide Assembly rejected as normative the traditional, Biblical definition of marriage as it approved changes to policy and practice which allowed for the endorsing of and ordaining persons in publicly accountable, “lifelong, monogamous, same gender relationships.”  There is now a movement within the ELCA which would reject any definition of marriage as normative for sexual relationships.

Known as “Naked and Unashamed,” this movement was started by seminarians at the Lutheran School of Theology in Chicago and since then has been reaching out to other pastors, leaders, and seminary students in the ELCA who share their beliefs and values.  Their purpose and agenda are clearly revealed on their website, www.wearenakedandunashamed.org, which contains such statements as the following in regard to current ELCA policy and practice –

• “The limited and hierarchical focus on marriage and family life over alternative forms of relationality is oppressive, preferential, manipulative, and culturally irrelevant to the variety of healthy sexual, emotional, contractual, and/or romantic expressions that could be part of an appropriate Christian lifestyle.”
• “Life and liberty are being oppressed in the pressure for church leaders to be in marital relationships, or otherwise abstain from all sexual intimacy.”
• “Marriage is not the only healthy relationship model within which sexuality can be safely enjoyed.”

As seminarians and pastors who have recently been ordained, they are objecting to “overt policies and direct questioning during the ELCA candidacy process that disallow sexual intimacy, cohabitation, and committed relationality outside of civil marriage.”

What can those who hold to the traditional, Biblical view of marriage as a life-long, committed relationship between one man and one woman, and even those who hold to what was approved in August 2009, which allowed for the ordaining of persons in publicly accountable, “lifelong, monogamous, same gender relationships,” now expect?  Based upon experience of what happened before, we can only expect that those who wish to reject marriage altogether are going to pursue their agenda relentlessly until they achieve their goals, and once they do so, then all conversation is to stop and anyone who still advocates for the traditional view, and even the approved-in-2009 view, will be criticized for being disruptive, divisive, schismatic, and trouble-making.  That is what happened during the time leading up to and since the August 2009 decisions.  Why should we expect it to be any different this time?

Never is there any Biblical basis given for this group’s thinking.  And why would we expect that there would be?  Just as the documents that were approved by the ELCA Churchwide Assembly in 2009 were based not upon the Bible, but upon psychology, sociology, and the dynamics that build trust between and among people, so this group is arguing for their desired changes on the basis of such vague reasons as “the common good,” the fact that they are “healthy” and “life giving,” “the plethora of stories we hear,” and “our values and lived experience.”  

Even in their use of the phrase, “Naked and Unashamed,” this group is turning its back on the Bible’s description of God’s judgment and mercy.  Adam and Eve were described as “naked and unashamed” before their distrust of God’s word and their disobedience.  Their transgression caused them to be ashamed, to hide, to clothe themselves in fig leaves.  Their self-justification was their primary clothing.  When God sent them out of Eden, He gave them something better.  He did not send them into the world “naked and unashamed” to make a “fresh start” of things.  Rather He clothed them even more fully – with the skins of animals who died in their place, as a forerunner of Jesus who would die in our place and whose blood would be shed to cover our sins.

According to the Lutheran understanding of the Bible, God gives us a “fresh start” in baptism.  Spiritually we go into the water naked.  Our old, sinful, deathly self is drowned in Jesus’ own death for our sake.  And when we rise in the power of His resurrection, we are immediately clothed in white robes that signify that we are more fully clothed in the righteousness, purity, and holiness of Jesus Himself.  As Paul says in 2 Corinthians 5: 4, in our redemption in Christ we are not unclothed.  We are more fully clothed!

This group’s website claims that the ELCA’s teaching, expectations, and documents surrounding sexuality are “heteronormative, white-centric, economically oppressive, and non-Lutheran.”  Standards of monogamy, commitment, and chastity are deemed oppressive and demeaning.  Ideals of faithfulness and purity are rejected.  Biblical norms of “life together” are dismissed as the invention of elite, wealthy, and white Europeans.  This group asserts that other cultures have different understandings of sexual good.  In so doing, they are not only ignoring the very staunch standards for sexuality of our African fellow Lutherans, they are also ignoring the stringent sexual ethics of the Old and New Testaments, which certainly are neither elite, wealthy, white, nor European.  

Those who thought and hoped that the decisions of August 2009 to accept same gender relationships if they are publicly accountable, lifelong, and monogamous would be enough, would satisfy those who were pressing for changes, and would be as far as this issue would go, should be alarmed to read on this group’s website that they reject those decisions because of the way in which those standards define what is a “decent and acceptable marriage in the ELCA.”  They reject the 2009 decisions because they say that “acceptable same-gender relationships must look the same as acceptable heterosexual relationships.”  

The documents of this group even give a place for advocating for polyamory (multiple partners), as evidenced in these statements.  

• “This is what we are pushing back on:  the idea that one person in your life must be the one whom you trust the most, and with whom you simultaneously work together financially, domestically, sexually, emotionally, and parentally.”
• “There exists in the ELCA multiple positions on (several different relational patterns are listed, including polyamory).  We lift this multiplicity up and demand that its full diversity be recognized within the Christian lifestyle in our church.”

There is no sense of marriage as based upon our creation as male and female, and as given its most perfect expression in the model of God’s faithful and permanent love for His people and Jesus the bridegroom’s love for the Church, His bride.  Rather this group says that “understanding and practices of marriage, relationality, and sexuality also change over time, and must be understood as contextual.”  There are “many possible forms of ‘Christian’ relationality, just as we see diverse forms of Christian worship.”  To see different expressions of sexuality as no more significant than the difference between traditional and contemporary worship would be absurd if it were not so alarming.

This group makes absolutely no mention of the long-standing and profound Biblical linkage between sexual sin and idolatry.  At the risk of being gross and offensive, I would refer you to an article entitled, “My clitoris keeps my faith alive,” posted on the “Stories” page of the “Naked and Unashamed” website.  A seminary Ph. D. student writes, “My clitoris became a gateway to the mystery of God’s presence. . . . My clitoris became more than an organ of pleasure, but a piece of heaven within me.”

How is this different from the pagan sexuality and fertility cults of the Canaanites, which the Bible clearly condemns?  This is idolatry, making a god out of part of my own body.  This is what the apostle Paul described in Romans 1: 25 as he talked about those who “exchanged the truth about God for a lie and worshipped and served the creature rather than the Creator, who is blessed forever.”

Any faithful member of the ELCA should be absolutely alarmed to see this kind of thinking coming out of one of the ELCA seminaries.  Our concern for the future should be in overdrive, as we realize that our future pastors are being exposed to this kind of thinking during their seminary training.  Since this group is focusing especially on sexual ethics for pastoral candidates, are they saying that if a pastor or pastoral candidate has sex with a prostitute, it is okay, as long as s/he is respected as a sex worker?  Are they implying that if a congregation is not able to pay within guidelines, then a pastor or pastoral candidate is free to sell sexual favors to supplement income – again, as long as it is done in a healthy, life-giving, respectful, and mutually beneficial fashion?

This past February we were all reading and hearing with great alarm about the Oroville Dam in northern California.  Because of unusually heavy rains, the dam’s main and emergency spillways were significantly damaged, prompting the evacuation of more than 180, 000 people living downstream.  Those who oversee the Oroville Dam would be grossly irresponsible if they were to not take any and all necessary measures to repair the damage and ensure the future integrity of the dam.  Will the leadership of the ELCA – the Presiding Bishop, the Church Council, the Council of Bishops, those who oversee the ELCA’s seminaries – say, “Enough is enough; this has gone too far; this is not what was voted on and approved at the Churchwide Assembly in 2009”?  Or will they allow the damage and the erosion of Biblical values to continue – at probably an ever increasing rate?

Dennis D. Nelson

President of the Board and Director of Lutheran CORE