In the September 2023 issue of CORE Voice I gave an analysis of the expected outcome from the ELCA’s Commission for a Renewed Lutheran Church.  After reading the biographical paragraphs for the thirty-five members, I described the certain end result of their work.  Here is a link to my analysis, which I entitled “Once You Know the Makeup, You Know the Outcome.” 

Based on who was chosen by the Church Council to be a part of the Commission, I listed four things that are certain to characterize the Renewed Lutheran Church – social justice activism as the main mission and purpose for the church, an ever-diminishing role for men, LGBTQ+ activism, and Diversity, Equity, and Inclusion as the primary value system for the church.  At the end of that article I said that I would keep you informed as the Commission continues to do its work. 

The Commission met electronically September 21-22.  A link to a description of their meeting can be found here. The work of the Commission is as predicted.  After all, “Once You Know the Makeup, You Know the Outcome.”

The first thing to note in that report is a phrase in the resolution passed by the 2022 Churchwide Assembly which directed the Church Council to establish the Commission.  The phrase is “being particularly attentive to our shared commitment to dismantle racism.”  Those words are the only place where the resolution gets specific in defining what is to be the central mission and top priority of the Renewed Lutheran Church – dismantling racism.

Now certainly racism is wrong.  God so loved the world that He gave His Son.  God does not love just one race or ethnic group of people.  In the Great Commission of Matthew 28: 19, Jesus said that we are to make disciples of all nations, not that we are to dismantle racism.  In His final words to His disciples before ascending into heaven, Jesus told His followers that they are to be His witnesses in Jerusalem, Judea, Samaria, and to the ends of the earth (Acts 1: 8).  Jesus does not say that we are to make our number one priority dismantling racism.

The second item of interest to note is who are the three people who were invited to join the meeting as staff resource persons to inform the Commission concerning specific issues.   

• Judith Roberts, ELCA Program Director for Racial Justice, who told about the efforts of the task force on “Strategy Toward Authentic Diversity.”
• Pastor Nicolette Peñaranda, Program Director of African Descent Ministries, who described the barriers that clergy and congregations of African Descent face in the ELCA.
• Vance Blackfox, ELCA Director for Indigenous Ministries and Tribal Relations, who spoke of the ongoing efforts to heal the broken relationship between the Indigenous community and the ELCA.

A couple years ago I sent an email to the recently appointed assistant to the bishop for authentic diversity for the synod in which I was rostered before I retired.  I wrote, “As an older, white, cisgender male, I am a part of a marginalized group.   In the spirit of authentic diversity, what kind of ministry will you be offering people like me?”  As expected, I never received a response.

I find it interesting that the Commission is concerned about barriers that clergy and congregations of African Descent face.  They show no concern at all for the barriers that seminarians, pastors, and congregations with traditional views face.  

And I find it interesting that the ELCA is concerned to “heal the broken relationship” between itself and the Indigenous community.  But it has absolutely no concern or interest to heal the broken relationship between itself and pastors, congregations, and lay people with traditional views, even though we also are people who have experienced broken promises, congregational leaders being removed, and church properties being taken over under the guise of S13.24 in the model constitution for synods.

In the spirit of “Once you know the makeup, you know the outcome,” we will continue to keep you informed.

In the September CORE Voice, I reflected on my time as the pastor of a mission congregation.  My question was whether the Lutheran Church is prepared for a time when many, if not most, congregations do not own property.  This month, I want to ask a similar question:  What are we prepared to do to help congregations without pastors?

For at least the last decade, the Lutheran Church has been facing a double crisis.  The first part of that crisis is that there are fewer pastors to fill the needs of congregations.  The second part is that more and more congregations are too small to afford to call a pastor.  What can be done about this crisis?

Two proposals have been discussed in CORE Voice in recent months.  One is to train lay ministers to fill the need.  The other is to change the path to ordination.  Requiring a person to receive a four year master’s degree, as well as acquiring tens of thousands of dollars of debt in the process, is impractical.  Rather than training lay-ministers to serve in congregations, it is argued, we should train people who will be ordained upon receiving a call from a congregation.

That is an important debate, but I don’t want us to be distracted from an option that can be implemented in the meantime.  My proposal is simple, but often overlooked.  That is to encourage lay people in small congregations, or people hoping to form a congregation, to do what lay people are already permitted to do.  Namely, we should encourage them to pray together, gather for Bible study, read the Catechism, visit the sick, care for the hungry, and so forth.

In particular, one question is what to do when there is no pastor to lead corporate worship.  The solution, in my opinion, is found in the hymnal.  Let’s take the venerable Lutheran Book of Worship as an example.  There are at least six services in that hymnal that do not need to be led by an ordained pastor.  They are the Service of the Word, Morning Prayer, Evening Prayer, Compline, Responsive Prayer 1 and Responsive Prayer 2.  All of these may be led by a lay person.  (The Lutheran Service Book has even more options.)

In addition, the three settings for Holy Communion can be altered in such a way that they can be led by one or more lay persons.  First of all, each setting offers an option of omitting the second half of the service, Holy Communion.  The Service of the Word is what remains.  The Greeting and Benediction also need to be altered, but apart from that, the rest of the service remains. 

Since the focus would be on the Word and prayer, full use of the Sunday and the Daily Lectionaries would be ideal.  Congregations would be encouraged to take time to meditate on the lessons, as the hymnal suggests.  Too often, in our rush to finish worship in one hour, we fail to allow enough time for people to do this.  In this case, however, there would be an opportunity to renew that practice.

The next question would have to do with the sermon.  There are so many resources that I cannot name them all.  Instead, I will focus on just two at this time.  The first resource is For All the Saints, published by the American Lutheran Publicity Bureau.  The second is the Treasury of Daily Prayer, published by Concordia Publishing House.  For All the Saints follows the two-year daily lectionary found in the Lutheran Book of Worship.  In four volumes, it contains a prayer of the day, an Old Testament, Epistle, and Gospel for each day, plus all 150 Psalms.  In addition, however, there is a Writing for each day that relates to and helps interpret the lessons for the day.  In a prayer service, this Writing could serve as a sermon. 

Finally, what could we do to help?  Imagine a group of de-churched Lutherans wanting to form a congregation.  We could gather used LBWs, or other hymnals, and ship them to the congregation.  Then, through donations, we could purchase a set of For All the Saints, or a copy of Treasury of Daily Prayer, for their use.  Individuals could be encouraged to follow the daily lectionary at home, even purchasing a copy of For All the Saints or Treasury of Daily Prayer if they choose.  (Online and digital resources are also available.)  What would it be like for a group of people to worship together or alone for a year using these wonderful resources?

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.

Of all the voices in the world calling you to be this or do that with your life, how will you discern God’s call? While God calls persons into full or part time ministry, biblically God’s call has less to do with the job you get paid for and everything to do with the kingdom impact you were born to have on the world. Living in response to God’s call involves trusting the Lord in the midst of the darkness and waiting for the light to dawn. But how are we to discern God’s light, as opposed to the light of our own desires or our need to please others?

Isaiah’s Vision

Consider the prophet Isaiah, whose call story is found in Isaiah Chapter 6. “In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple” (v. 1). The mention of King Uzziah’s death tells us something about Isaiah’s state of mind. Israel prospered under Uzziah when he listened to the Lord, but he eventually ignored God’s commands, and died in isolation as a leper. And Isaiah had reason to be discouraged. The king was dead, a new inexperienced ruler was on the throne, the nation was drifting into idolatry (again), and their enemies were growing stronger. Where was God in all of this?

“Above him [the Lord] stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. ³ And one called to another and said: ‘Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory!’ And the foundations of the thresholds shook at the voice of him who called, and the house was filled with smoke” (v. 1-4).

God answered Isaiah’s question with a vision of heaven in which it became clear that while weak and sinful earthly rulers may die or be unseated, God reigns eternal. The angels proclaim His holiness, which extends throughout the world. The temple is shaken and filled with the smoke of God’s presence and power, echoing the pillar of cloud at Mt. Sinai, and the cloud of God’s glory that filled the temple (Exodus 13:21-22, 19:18 and I Kings 8:10-12).

Isaiah’s Reaction

In a time of uncertainty, God reveals Himself to Isaiah in His heavenly glory to confirm that He is King and reigns in heaven, regardless of what may be happening on earth. His sovereignty is never in question. This assurance is a prerequisite to hearing God’s call! And what is Isaiah’s reaction? ^“And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!” (v. 5).

Despite his intelligence, privilege, personal integrity and devout faith, Isaiah sees himself for who he really is, a sinful man among a sinful people. In the light of God’s glory, Isaiah’s sins and failings became evident… and damning. He was before God without a mediator, without any covering or sacrifice. And if the priests could only go into the holy of holies once a year, and only after making sacrifices for themselves and the people so they would not fall dead, there was no chance of survival for Isaiah, who was in God’s presence with zero preparation.

God’s Response

In response to this realization, the Lord acts. “Then one of the seraphim flew to me, having in his hand a burning coal that he had taken with tongs from the altar. And he touched my mouth and said: “Behold, this has touched your lips; your guilt is taken away, and your sin atoned for” (v. 6-7). The altar was the place in the temple where the people’s sins were dealt with through animal sacrifice, foreshadowing the sacrifice of Jesus’ death on Calvary as the Lamb of God who takes away the sins of the world.  The angel takes a burning coal to purify Isaiah’s lips, which were the source of his sins and the instrument of his impending ministry. As a result of the angel’s action, Isaiah’s guilt is removed, his sins are forgiven, the source of his fear is gone, and he is fit for service.

The Call to Ministry

“Then I heard the voice of the Lord saying, ‘Whom shall I send? And who will go for us?’ And I said, “Here I am. Send me!” (v. 8). God revealed Himself to Isaiah for the purpose of preparing him for ministry. Prior to his cleansing, Isaiah heard only the angels proclaiming God’s holiness, and of course, the accusing voice of his own conscience. But now he can hear the voice of the Triune God speaking to the council of angels, asking, “Who will be the messenger to my people? Who will go for us?” And this time Isaiah answers without hesitation or reluctance, “Here Am I. Send me.” The assurance of God’s absolution and a clear conscience are evident in Isaiah’s desire to answer the call. And from his experience we can draw three conclusions.

1. Worship precedes service – humbly seeking the Lord in worship is the first step in determining the what, where, when, why, and how of God’s calling in a particular season of your life. In Scripture, God’s call sometimes came through a vision, dream, or some other supernatural phenomenon. But most experience an urging of the Holy Spirit to serve in a particular way or to use a particular gift of the Spirit for the common good.

2. Self-awareness precedes action – understanding one’s current condition and circumstances will clarify what you lack that God must provide before he can use you for his intended purpose.

3. Formation precedes confirmation – formation refers to the process of preparation one undergoes in order to carry out their ministry/calling. But formation is not the same as confirmation. Some think that if you have a Bible college or seminary degree or if you have a special skill in service or leadership, you automatically qualify for a particular ministry. But no one in the church is self-appointed. God always uses the Church to confirm a person to ministry after a time of formational preparation, whether lay or ordained.

I pray that in this season of life, as you seek the Lord, His call to you will become clear, as it did for Isaiah. And that you will respond as he did, “Here am I. send me!”

Pr. Jeff Morlock is on the staff of the North American Lutheran Church and is Director of Vocational Discernment for the North American Lutheran Seminary. He may be reached at
jmorlock@thenals.org

The ELCA will be holding its triennial Churchwide Assembly next week, August 8-12, in Columbus, Ohio.  The Churchwide Assembly is the highest legislative body of the ELCA.  There is much coming up which should be of grave concern to Biblically faithful, confessional Lutherans.  I will be watching the assembly online and will report back in my August letter from the director.  But in the meantime, I wanted to inform you of three actions which are on the agenda, which only go to show how far and how quickly the ELCA has strayed from Biblical truth and moral values and the mission that Jesus gave to His Church.

The first two are amendments to the ELCA constitution.  The first one has to do with the mission and purpose of ELCA colleges and universities.  My understanding is that if this amendment is approved, it will need to be ratified at the 2025 assembly.  Here is a link to all of the amendments which will be voted on.

The second amendment has to do with the role of rostered ministers.  This amendment was approved at the 2019 Churchwide Assembly and needs to be ratified at the 2022 Assembly.  Here is a link to all of the amendments which were approved in 2019 and need to be ratified in 2022.

Unfortunately, both of the above are to be passed – or not passed – “en bloc,” meaning one vote on many amendments, so specific discussion about any one amendment is discouraged.  My expectation (and fear) is that many people will not know what they are voting on and for, because there is so much material for them to go through and master in the Pre-Assembly Report.  (The cynic in me believes that part of the ELCA strategy is to inundate voting members with “so much stuff” that the assembly will approve what the “powers that be” want them to approve.)

#1:  The Mission of Colleges & Universities

Here is the text of the first amendment. 

Any section which is underlined is being added.  Any section which is crossed off has been in the constitution and is being deleted.  The implications for ELCA colleges and universities are enormous.

Are ELCA colleges and universities no longer to be Lutheran/Christian?  Are they no longer to be faithful to the will of God?  Are they no longer to provide religious education and worshipping community?  Are they no longer to provide holistic care of students (body, mind, spirit)?  Are they to be reduced to mere vocational training institutes–not distinctive from any other college or university out there–and nothing more?

What impact will this have upon colleges and universities which previously have had a strong Lutheran identity and/or solid confessional teaching?  What will become of colleges and universities when they are no longer held accountable to the godly mission for which they were founded, and which is now being removed by constitutional amendment?

#2: The Role of Rostered Ministers

Something very similar is being done to the role of pastors (Ministers of Word and Sacrament) and deacons (Ministers of Word and Service).  Here is the text to the second amendment.  Again, these amendments were approved at the 2019 Churchwide Assembly and will not be made official until and unless they are ratified at the 2022 ELCA Churchwide Assembly.  (I guess there was so much focus on the ELCA’s declaring itself to be a sanctuary church body and the Declaration of Inter-Religious Commitment back in 2019 that this one “slipped by us.”  Again, this can happen when you inundate people with so much “stuff.”)

Are rostered ministers no longer to be “proclaiming God’s love for the world” and “witnessing to the realm of God in the community, the nation, and abroad”?  This change is rather shocking, and I would assume that even “radical, liberal, and progressive” clergy, with their very different definitions of “God’s love” and the “realm of God,” would generally agree that the role of clergy should include “proclaiming God’s love” and “witnessing to the realm of God.”  Are clergy to be primarily social justice advocates?  How will it go for your congregation if your next pastor is primarily a social justice advocate? 

#3: Revision of Human Sexuality: Gift and Trust

We knew it would be coming, and now may be the time.  We knew that the human sexuality social statement which was approved by the 2009 Churchwide Assembly would not stand.  Eventually this statement, which is far more traditional than current ELCA belief and practice, would fall.    

Memorials have come from three synods, which ask the ELCA to review and revise the “Human Sexuality: Gift and Trust” social statement.  The most extensive wording comes from the Milwaukee Synod.

Although the “resolved” is not clear about what it means when it says “current church understanding, church policy, civil law, and public acceptance,” the activities and advocacy of ReconcilingWorks and Extraordinary Lutheran Ministries give us some hint as to what we might expect from a proposed revision of this social statement.  These two groups are calling for such things as allowing those who identify as polyamorous to be included on the Proclaim roster of LGBTQ+ clergy and seminarians, and redefining marriage as a mere aspiration rather than as a hard requirement for sexually active rostered leaders.

Here is a link to the complete report of the Memorials Committee.

There are seventy-eight memorials coming to the Churchwide Assembly, so it should not surprise us that the recommendation of the Memorials Committee is to vote on most of them “en bloc” – in a yes or no vote on all of the memorials, which, as in the case of the amendments to the constitution would work against any discussion of individual memorials.  Again, things get approved because there is too much “stuff” for voting members to be able to process.     

I believe it is good that the Memorials Committee is recommending that three memorials be removed from the bloc and voted on separately, including the memorials regarding “Human Sexuality: Gift and Trust.”  Therefore, there will be opportunity for discussion on this issue.

However, no matter how the revision process unfolds this time, I am certain that it is only a matter of time until there is no place for traditional views within the ELCA and congregations and clergy in the ELCA will be forced to adhere to LGBTQ+ affirming policies, all in the name of Diversity, Equity, and Inclusion.

In my introduction to intercessory prayer, I shared some of its historical background and some of its salient characteristics in the Catholic, Orthodox, and Protestant traditions. I wrote:

Intercessory prayers have a very long history as the prayers of and by the whole people of God, the Body of Christ himself. They are the Church praying for the Church, the world, the ruling authorities, and those in any tribulation, distress, or sorrow; for peace, for the propagation of the Gospel; for our enemies; for every manner and estate of humanity; for children and catechumens; for favorable weather and harvest; for deliverance from every affliction, wrath, danger and need; for the faithful departed; and for the salvation of those praying and for all people. Such intercessory prayers as we write and speak ought to be mindful of this long history, and the cloud of witnesses with whom we are praying. They rightly should possess the Roman virtues of terse, simple, elegant directness, and the Eastern virtues of intense devotion, evocative language, and reverence. They ought not to be mini-sermons, private opinions, lectures, or casual, off-the-cuff “Lord I just wanna’s”!

Now I’ll take you through some of the process by which I compose the weekly intercessory prayers that are distributed to some folks via email and that are also available on the CORE website. I’ll use a concrete example: the prayers for February 27, 2022 – The Transfiguration of Our Lord, Cycle C.

That’s important: I write prayers that are specific to the season, festival, and cycle of the Church calendar. You’re not required to focus on these, but the Scripture readings appointed for any Sunday, and the significance of a feast day, will enrich and focus your petitions. The lessons can shape their thrust and phrasing. Additionally, this helps people to intentionally “pray the Scriptures” in their private prayer life, strengthening the connection between corporate and personal prayer.

The hymn selections also provide sources of imagery and language. When people hear a phrase from, say, “Beautiful Savior” in a petition, they see that hymns can be prayed. You’ll see an example of that in a moment.

Congregations use different lectionaries and hymnals. If there are alternative texts, the first is from Sola/LCMS, the second is the ELW/RCL. I’ve left out hymn numbers below.

Deuteronomy 34:1-12: (The death of Moses after God shows him the Promised Land; no one has arisen like Moses, whom God spoke to as a friend, face to face)

RCL/ELW: Exodus 34:29-35: (The shining face of Moses)

Psalm 99: (Extol the Lord, who spoke to his servants Moses and Aaron in a pillar of cloud. You, Lord, love justice and establish equity; you forgive sin and avenge wrongdoing)

Hebrews 3:1-6: (Moses was faithful as a servant in God’s house. Jesus is faithful as the Son)

RCL/ELW: 2 Corinthians 3:12-4:2: (We look upon the Lord with unveiled faces. Being transfigured from glory unto glory, we put aside shameful practices, commend ourselves to everyone in the sight of God)

Luke 9:28-36: (The Transfiguration of our Lord)

*******

Opening Hymn:  O God Beyond All Praising (Hint, hint, the intercessory prayers for today echo phrases of it.)

                OR Blessing and Honor

Hymn of the Day:  O Wondrous Type!/ O Vision Fair!/ O Wondrous Image, Vision Fair

               OR Swiftly Pass the Clouds of Glory

Communion Hymns: How/Tis Good, Lord, to be Here; Beautiful Savior

Closing Hymn: In Thee is Gladness OR Alleluia, Song of Gladness

That’s our “raw material.” We also keep in mind those things for which we are commanded to pray: The Church; our persecuted brethren; our community, nation, and world, especially leaders and institutions; our enemies; the sick and all who suffer; our local congregation; proper stewardship of creation; peace, justice, forgiveness, hope, and faith. Additionally, we pray for specific concerns, ranging from local issues to global pandemics. The lectionary may suggest other petitions: marriage, those in prison, farmers, etc. A specific feast day may guide other petitions. Grounding intercessory prayer in these rich resources will prevent us from praying too narrowly for “we, ourselves, and us.” Over time, we will lift all manners of people and situations before God.

I begin with a petition which responds to the Scripture/day, and/or thanks and praises God. This sets a theme for what is to come. Next, comes the universal Church; the persecuted Church; and the local congregation. (Here may also be prayers for missionaries, seminaries, raising up new pastors and evangelists; discipleship, etc.) There’s a petition for our nation and world; our leaders, in politics and society; and health, peace, and justice among all people. There may be a specific petition for all who stand in harm’s way to establish health, safety, justice, and freedom. Something suggested by the Scriptures or the time of year comes next. The needs of all who suffer follow. The final petition entrusts the faithful departed to God’s care, asks guidance for our life, and looks to our final redemption. Simple!

Next: how do we phrase each petition? My assisting ministers have (sometimes unknowingly) helped me! They may not have read them beforehand. Convoluted sentences and flowery language can trip them up. I have come to appreciate that Roman virtue of terse, elegant phrases! Here’s the prayer for Transfiguration.

Let us draw near to the Light of Christ, offering prayer and supplication on behalf of the Church, the world, and one another.

A brief silence

Reaction to the day/thanks/opening theme: Father, today we kneel in adoration before the majesty your Son, revealed in his Transfiguration. But sometimes, our devotion grows cold. Sometimes our prayers and worship become half-hearted and routine. Sometimes we treat Jesus like a buddy we can call on if we need something from him. Kindle our hearts, minds, and spirits always to worship and obey him with holy fear, deep joy, and fervent love.

Lord, in your mercy, hear our prayer.

Universal Church: O God beyond all praising, we worship you and adore your glory, revealed in the face of your beloved Son. Grant that your Church listens to his word and holds fast to him in its heavenly calling. Make it bold to preach Christ alone as the way of salvation. Let it proclaim to the whole world his blessings without number and his mercy without end. (Note echoes of hymn, “O God Beyond All Praising” in this and other petitions)

Lord, in your mercy, hear our prayer.

Persecuted Church: Grant to your persecuted people confidence and hope, established through the steadfast obedience of Christ their Lord. Give them grace to triumph through their sufferings and rise to serve you even in the presence of those who trouble them. 

Lord, in your mercy, hear our prayer.

Local congregation: Let the radiance of our Beautiful Savior fill the hearts and sanctify the ministries of this congregation. Make our worship into a joyful duty, and our service into a sacrifice of praise. Use us to lead others to Jesus, that with us, they may worship, honor, bless and adore him. (Phrases from O God Beyond All Praising, Beautiful Savior, AND Blessing and Honor! Am I good or what?!)

Lord, in your mercy, hear our prayer.

Our nation and world, its leaders, and peace among all: You have appointed your Son as King of creation and Lord of the nations. Teach our leaders to praise your name; to love justice and righteousness; and to seek those things that make for peace. Come to the help of those whose lives are troubled by sorrow and hardship; and draw all people into the glorious and gentle rule of Christ their Savior. (Again, echoes of Beautiful Savior)

Lord, in your mercy, hear our prayer.

For those who suffer: We lift our hearts to you on behalf of all whose lives are clouded by any sort of affliction or sorrow, including: {List}. Let the light of Jesus’ countenance heal and cheer them. Let all who care for them do so with tenderness and compassion; and grant that together we may praise you for your unending mercies.

Lord, in your mercy, hear our prayer.

Remembrance of faithful departed; prayer for guidance and salvation: O Lord, our Beautiful Savior, those who have died trusting in you now see you face to face. Thank you for that final, best gift! Continue, we pray, to show to us your amazing love. Though we are your unworthy servants, bless us with such good gifts as will sustain us and others in this life. Bring us, in your good time, into the joy you have prepared for all whom you have redeemed. Give us voices there to sing unceasingly, “Glory and honor, praise, adoration, now and forevermore be thine!”

Lord, in your mercy, hear our prayer.

For all these things, dear Father, and for whatever else you desire for us in your wisdom and compassion, we pray in the name of Jesus, our Savior, Lord, and King. Amen.

Because I’m writing for many congregations, often weeks ahead, I expect each user to insert or amend petitions as needed in that setting. Additionally, although these are written, they can be enriched by extemporaneous prayer petitions as the Spirit moves. That leads to my final point: extemporaneous public prayer. Whether you’re a pastor, council person, Stephen minister, or a friend responding to a friend, you will be called upon, or be moved, to offer up prayer. This can strike terror in the heart. This is where we ramble, get lost in “Lord I just wanna,” or offer advice in the guise of prayer.

Here’s where the Romans come to the rescue again! The Roman Church perfected the collect (KOLL-ekt): a short, pithy, topical prayer form. It’s comprised of: Address to God; statement of some divine attribute; petition/request; reason or result of request; conclusion.

Think of a short business letter form. Let’s compare 2 entities: a letter asking for a donation to an animal shelter, and a collect for a friend who just learned she has cancer.

Dear John and Nancy,

As fellow animal lovers, I know you’re concerned for the plight of homeless pets.

I’m inviting you to donate nutritious food (dry or canned), or gently-used toys and bedding, during our upcoming Pet Friendship Drive.

This will benefit homeless pets while they’re in our care – and they’ll be able to take a familiar toy or bed to their forever homes!

Thanking you in advance, I remain your pet-loving friend, George

Dear Lord Jesus, our beloved Good Physician,

Your heart was moved by compassion by the prayers of sick and hurting people.

Draw near to my friend Josie. Give her strength and courage, and bless her doctors with wisdom and compassion as she begins this difficult journey.

Provide all that’s needed so that she can take each step with confident faith and dauntless hope, knowing you are always with her.

This I pray in your holy and precious Name.

Let the situation guide your “letter.” Appeal to the quality in God that addresses your concern. Be brief and honest in your petition. Envision an outcome that’s concrete but open-ended. Say thank you, and you’re done!

In fact, one way to compose intercessory prayers is to frame them as modified collects. You don’t have to include the salutation and sign-off with each petition; leave the former for the first one; and let your final sentence be the sign-off. But it will focus your thoughts and encourage brevity. This format also trains the ear of the hearer to know where you’re heading in prayer. That helps them to silently participate in it, or at least to give their “Amen” as hearty assent and not merely hearty relief.

I hope these articles have been helpful as you ponder the place of intercessory prayer in the liturgy, its composition, and its ramifications for all the faithful in their own prayer life.

“Keeping an International Perspective While Living in

an Increasingly Secular Culture”

The signs were there, even before this pandemic.  North American culture seems to be moving toward an increasingly secular worldview at breakneck speed.  One particular moment when this sank in for me was the finding, by a large-scale Pew Research Institute survey, that the offspring of Boomers in the U.S. were only half as likely to attend church as when their Boomer parents were young.  That is a dramatic change in just one generation.  And this was before Covid started negatively impacting church attendance across the country.

Consider an illustration — from contemporary media — about how Americans are now living in a truly secular age.  It comes from the HBO drama series “Silicon Valley.”  One tech company employee explains to a co-worker why their company’s chief executive just “outed” another employee as a believer.  “You can be openly polyamorous, and people here will call you brave.  You can put microdoses of LSD in your cereal, and people will call you a pioneer.  But the one thing you cannot be is a Christian.”

Admittedly there are days when I despair that the Body of Christ is at risk of becoming completely inconsequential, a relic of the past.  But that was before I read an article in the most recent issue of the Fuller Seminary quarterly magazine.  The title was The Strange New Habitat of the Global Church, and was written by Professor Veli-Matti Karkkainen, a Finnish (and Lutheran) member of the Fuller faculty.  He shares, in this article, the latest information on the global Body of Christ.  

As you probably already know, the epicenter of the universal church is definitely moving south.  Well, the pace of that movement is only accelerating.  Some details from this article:

a) The current number of Christians worldwide is 2.4 billion. (That’s with a “b.”)

b) The great majority of Christians now live in Africa, Asia and Latin America.

c) By 2050, only about one-fifth of Christians will be non-Hispanic whites.  Karkkainen quotes a book from Oxford University Press, The Coming of Global Christianity: The Next Christendom.  “Even now a typical contemporary Christian is a woman living in a village in Nigeria or in a Brazilian favela or a young, often poor, person anywhere in the megacities of the Global South.”

d) An interesting quote from Karkkainen himself: “With the shift of the majority of Christians to the Global South, with societies and cultures more traditional than those in Europe and North America, conservative and traditional mindsets will be strengthened globally even when theological liberalism and pluralism reign in Western academia.”  (You might want to read that quote again.)

e) Of the over 200 million migrants in the world, about one-half are Christians, with the majority of them in the U.S. and Europe.

f) Among American ethnic group ministries it is Hispanic churches that are experiencing the greatest growth.

g) Black churches in the U.S. continue to grow.

h) From a global perspective, Karkkainen writes, “Secularism has not won the day.  Over against the overwhelming majority of the world’s population self-identifying as adherents to a particular religion, only about 15% label themselves as religiously unaffiliated.”  Fifteen percent.  That is approximately one billion; compared with 2.4 billion Christ followers.

The practical implication of the above information is that foreign mission support by you and your congregation is as vital as ever.  (Many of our Boomer Lutherans currently have significant disposable income and assets; most likely over and above what your congregations needs from them to “make ends meet.”)  Also, here in the U.S. there might be incredible opportunities for your congregation to reach out, in particular, to the Hispanic population; either directly or by financially supporting effective Hispanic ministries.

     So the Body of Christ is, even in this secular age, alive and well.  So take heart!  Millions of people around the world are still responding to the Gospel.

I find that usually I can anticipate fairly accurately with whom I will agree or disagree.  However, there are times when I am caught by surprise.  Such was the case with a public letter written by a member of the board of Extraordinary Lutheran Ministries (ELM).  

On its website this organization describes its mission in this way: “Extraordinary Lutheran Ministries organizes queer seminarians and rostered ministers, confronts barriers and systemic oppression, and activates queer ideas and movements within the Lutheran Church.”

This is not the kind of organization that I would expect myself to find something to agree on with.  So how did that come about?

A few months ago in celebration of Pride Month (June) the ELCA posted a link to the document, A Lutheran Introduction to SOGIE by ReconcilingWorks.  SOGIE stands for Sexual Orientation, Gender Identity, and Gender Expression.

Pastor Suzannah Porter, an ELCA pastor and member of the board of Extraordinary Lutheran Ministries, responded by commenting with concern that the ELCA was giving the impression that the whole church body is LGBTQ+ affirming, when in fact it is not, since there are congregations which hold to traditional sexual ethics with the church’s sanction.  Pastor Porter supported her statement by quoting the Bound Conscience policy which is a prominent part of the 2009 social statement, Human Sexuality: Gift and Trust.  That document described four different positions regarding same gender relationships, which it acknowledged that people within “this church” hold “with conviction and integrity.”  On the basis of “the bound conscience,” it said, “We . . . believe that this church . . . will include these different understandings and practices within its life as it seeks to live out its mission and ministry in the world.”  In other words, traditional views of human sexuality have the full endorsement and sanction of a social statement that was approved by no less an authority than an ELCA Churchwide Assembly. 

What happened after Pastor Porter sought to expose the ELCA’s dishonesty by revealing that the ELCA actually sanctions traditional views when it tries to give the impression that it is LGBTQ+ affirming?  Several things.

First, others replied to Pastor Porter’s comment with stories of lack of LGBTQ+ acceptance at various ELCA congregations.

Second, the ELCA deleted Pastor Porter’s comment – the only one, to her knowledge, that cited the Bound Conscience policy.  

Third, Pastor Porter responded in an angry public letter condemning the ELCA’s action.  She said, “It is Pride 2021 month, and I cannot be deleted today.” 

Here is more of what she said:

“ELCA, get back here and answer for yourself. On the post listing Reconciling Works SOGI resources (found here: http://bit.ly/elcasogipost) you deleted my comment clearly stating that projecting the image that the ELCA is welcoming and affirming of queer people without clearly stating that it is also our policy that the church can call queer people to repentance and refuse to recognize same sex marriage is misrepresentation.

“After now hundreds of people think the whole denomination is affirming, you deleted the only comment that clarified your policy. And erased the testimony of the replies of people who labored to tell their stories. But you seem to keep the reattempt when I stated my position on the board and council. This leads me to believe that misrepresentation was not just an accident, it was the goal.”

What is going on here?  A lot.

First, the ELCA sought to silence a leader in the LGBTQ+ community, in the name of being LGBTQ+ affirming.

Second, Lutheran CORE and ELM agree that honesty, integrity, and transparency are important.  What is actually done in the church needs to match what public statements say will be done and what official policy says should be done.

Third, the ELCA’s misrepresentation, as Pastor Porter calls it, is dishonest and unhelpful both to people seeking LGBTQ+ affirming communities and to those who hold to traditional sexual ethics.  It would be far better for the ELCA to be truthful and honest and consistent all across the board. 

Now, to be sure, Lutheran CORE and Extraordinary Lutheran Ministries would have totally opposite purposes for raising these issues.

Extraordinary Lutheran Ministries would want the ELCA to eliminate language that sanctions traditional views, while Lutheran CORE would want the ELCA to keep its promise and live up to its commitment to also honor and provide a place for traditional views. 

Nevertheless, Pastor Porter’s point stands, and we agree.  The ELCA’s actions were dishonest and unhelpful.    

Click here to read the ELCA’s original post.

Click here to read Pastor Porter’s original post.

The Church sometimes uses a hub and spoke model of ministry. In it a central congregation serves as the hub of a wheel with spokes radiating outwards in all directions.

Zion Lutheran Church in Wausau began helping smaller congregations a few years back. Wausau is a big city for North-Central Wisconsin. Zion is also located a manageable driving distance to a handful of smaller congregations. A couple of years ago one congregation reached out to us for pastoral support and services. At the time Zion had three pastors and the smaller church was struggling to find pulpit supply. After much prayer, the meeting of the councils, congregational meetings, and a mutually agreed upon contract we started to share our pastoral services, support, and love with more brothers and sisters in Christ.

Zion serves as the larger (hub) church. The other church is a smaller (spoke) church located about 15 miles east. Each church retains its own autonomy (councils, calendars, actives, etc.). And each church shares in the pastoral leadership and support of 2 full-time pastors and 1 part-time, retired pastor. Between the two churches, every single worship service is led by an ordained pastor. Shut-ins are visited. Sunday schools run unabated. Word and Sacrament are freely shared.

This is why I left you in Crete, so that you might put what remained in order, and appoint elders in every town as I directed you.

Titus 1:5

Larger, hub-like churches and rural, spoke-like churches may want to consider doing something like this too. If so, Zion has some practical advice for you.

For the hub church and pastoral staff:

1. Pastors are to be the harvesters out among the wheat fields! As a pastor of a hub church, yes, you are primarily called to (and paid by) this congregation. However, don’t let that limit the scope of how you can serve Christ’s Church more broadly. There are “other sheep” out there.
2. Church councils care for the well being of their own church, and also the well-being of their pastor. Thanks be to God! But remember, Christ’s Church is bigger than your own slice of the kingdom. We must care for the “least of these, my brothers” who are without adequate pastoral support. What will the Lord say to us if we neglect them at such a time as this?
3. You are a congregation with resources – thanks be to God! Those resources can be used in supporting smaller, rural congregations with leadership – pastoral, musical, educational, or otherwise.
4. This will make pastors a bit busier, but it is good to be busy for the sake of the Kingdom of God! Of course, one must weigh the demands of two (or more) congregations appropriately. Pastors can’t be everywhere and do everything. This means the hub church will be willing to receive a little less attention from their pastor(s) because they are sharing it with another church.
5. It will be important for the membership of the hub church to know what their pastor(s) are doing at the spoke church. They are invested too and need to be kept in the loop.

For the spoke church:

1. Help is not on the way. Pastoral shortages, baby-boomer retirements, and a myriad of other issues have brought us to where we are today. Grieve it and move on. This is one model (hub and spoke) which might be able to make things work given the current circumstances.
2. God loves your church, no matter what size. You exist to glorify God where you are at. God also loves bigger churches too. They can help you. Never be ashamed to ask for help from your brothers and sisters in Christ.
3. Having pastoral support is essential for keeping vitality in a church. Churches can flounder without a shepherd or waiting for one. If you are a rural church, you know how long it takes to get a pastor and chances are, depending on your denominational affiliation, you are low on the priority list. Be proactive – find a larger congregation in your vicinity that might be willing to share their pastor. You never know unless you ask!
4. If you do connect with a bigger church, know that the primary loyalty of the pastor will be to the congregation they are called to. Don’t expect this pastor to now devote 40 hours a week to your congregation. An agreed upon contract will make clear what you can and cannot expect from a pastor or a pastoral team.
5. Be willing to be flexible to make things work. If you want a pastor to preach and preside at the Supper, changing the time you worship, even if you’ve worshiped at that time for the past 50 years, might be necessary.
6. You have resources too! Partnering with a larger church does not now mean their pastor is cheap labor. Be as heavily invested in this partnership as possible. Be generous in how you compensate the larger church in their pastoral support of your congregation. You may not be able to compensate a full-time, benefits included pastor, but you just might enable the larger church to do that very thing. Everyone wins!
7. Remember what is central for the Church: Receiving Jesus Christ and the gifts He gives in Word and Sacrament. Your worship life will have a renewed sense of importance because of this partnership. Worship will be the main area of concentration for the pastor who is helping you out.

Remember, we are not entering uncharted territory. Nor are we entering into unprecedented times. The Church has weathered far worse challenges than what we face today. This doesn’t make light of the current struggles but puts it into perspective. It is God’s will that His Church grow and flourish. May this good and gracious will of God be done among us as we look at newer (or older!) models of making ministry happen.