I would like to tell you about two communications which I recently sent to ELCA leaders.  The first one I sent to Presiding Bishop Elizabeth Eaton.  The second one I sent to a synodical bishop.  As usual, I have heard nothing from Bishop Eaton.  I am very grateful to the synodical bishop, who I feel has very graciously and respectfully listened to and heard my concerns.

My communication to Bishop Eaton had to do with the slowness of her response to a crisis brewing within the ELCA’s Sierra Pacific Synod (SPS – northern California and northern Nevada).  Last December the SPS synod council took action to terminate the call of a Latino mission developer, and they implemented their decision on a day that is very special to the Latino community.  Please notice that I am not taking a position regarding the action taken by the SPS synod council.  What I am taking a position on is only the slowness of Bishop Eaton’s response – particularly in light of how quickly she will take a position and send out a communication on other matters that are not within her scope of authority, responsibility, and expertise.  Here is what I wrote to Bishop Eaton.

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Dear Bishop Eaton –

I was astounded to learn that it took you over three weeks to send a communication to the ELCA Latino Ministries Association regarding the termination of call of the mission developer for the Mision Latina Luterana in Stockton, California. 

You have said that, as presiding bishop, you have no authority to interfere with the actions of synodical councils and synodical bishops, but I do not understand why it would take you over three weeks to reach out to the Latino community and acknowledge their confusion and pain over the loss of their pastor. 

When the verdict regarding Kyle Rittenhouse was announced, you almost immediately had a response and you spoke critically of the judicial system, as if you knew the facts of the case far better than those who were involved day after day with the case.

In your communication on the occasion of the eightieth anniversary of the bombing of Pearl Harbor, you did honor the veterans of World War II, and you did honor the memory of those who died in that conflict, including at Pearl Harbor, but you could not let it stay at that.  You also had to speak against racism.

There are plenty of issues, situations, and problems that need your attention in the organization over which you have oversight and responsibility.  I would suggest that you clean up your own house before you claim to be able to speak helpfully, insightfully, and authoritatively concerning matters over which other people have oversight and responsibility.

As one who has a deep love for Jesus,

Dennis D. Nelson

Retired ELCA Pastor

I purposefully signed the letter as “Retired ELCA Pastor” rather than “Executive Director of Lutheran CORE,” hoping that might increase the chances of my receiving a response.  So far it has not.

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WOKE FRAGILITY

My letter to a synodical bishop had to do with that synod’s joining with the ELCA in making a Statement of Land Acknowledgement as a primary part of all of its communications.

First, some background information.

The February 2022 issue of ELCA Worship News contains a section entitled “Resources for Land Acknowledgement.”  A link to that section can be found here.

Reading that section raised several questions in my mind as I realize that the ELCA Churchwide offices on Higgins Road, as well as the offices of all sixty-five of the ELCA synods, as well as all of the ELCA congregations, are all located on land formerly occupied by native Americans. 

First, the whole matter of land acknowledgement must be very important to the ELCA because its Declaration to American Indian and Alaska Native People commits the ELCA “to begin the practice of land acknowledgements at all expressions of the church.”  The importance of this practice is also displayed in the fact that the introductory letter suggests all kinds of occasions and ways in which land acknowledgement statements could be used – read aloud at the beginning of every worship service, printed at the top of worship bulletins, used to create outdoor signage and a plaque for the narthex, and used at the beginning of zoom meetings.  

Second, this practice is clearly based upon the premise that all land in the United States is stolen land.  The resource document states, “All land is Indigenous land.”  The introductory letter states, “A land acknowledgement is a ritual intended solely to show gratitude to the land and acknowledge the original and Indigenous peoples from whom the land was stolen.”  (A whole other issue is the fact that I do not know what it means to show gratitude to the land – not gratitude for the land, gratitude to God for creating the land and making it a good land, or gratitude to those who developed the land, but gratitude to the land.)

Third, both the introductory letter and the resource document clearly state that the practice of land acknowledgement is only a first step – and an easy first step.  The introductory letter says, “This is arguably one of the easier commitments.”  The resource document adds, “We understand that this protocol is only a first step and that, as we venture into the world, we must learn more, do more and realize healing and justice for the Indigenous peoples whose lands we now occupy.”

In my communication to this synodical bishop, I summed up the content of the introductory letter and resource document.  I then made the following three observations.  I believe that this issue is even more significant and poignant in light of the fact that the congregations in that synod are significantly diminished, the giving from the congregations to the synod has dropped significantly in the past decade, the annual spending plan for the synod is much greater than the anticipated income, and a significant part of the shortfall is made up from funds obtained by selling the properties of closed congregations.  Here is what I wrote to that synodical bishop.

“First, if the synod feels that the land now occupied by its offices and congregations is stolen land, then the synod is morally obligated to return to native American people at least the value of the land whenever a congregation is closed and the property is sold.  If the synod does not do that, then the synod is clearly being complicit in the stealing of land from Indigenous persons.  The word ‘complicit’ is a word that the ELCA uses often to describe those whose attitudes and actions it is critical of.  Before I accuse someone else of being complicit, I need to ask whether there is any area where I am being complicit.

“I can certainly understand the synod’s not returning also the value of the buildings, because the buildings were not present when the land was stolen.  But if the synod does not want to be complicit in the stealing of land by holding onto the value of stolen land, and for the synod to act in a way that is consistent with its values, statements, and priorities, then the synod would need to return to Indigenous persons at least the value of the land.

“Second, if the synod chooses to remain complicit in the stealing of land, how could the synod have the integrity and moral authority to have a statement of land acknowledgement as part of its communications and worship services?  Having such a statement without also returning to Indigenous people the value of stolen land gives the impression that the synod is in favor of justice only if being in favor of justice does not cost the synod anything.    

“Third, if the synod chooses to remain complicit in the stealing of land, how could the synod have the integrity and moral authority – along with the ELCA – to advocate for reparations for people of African descent?

“I am reminded of what John the Baptist said to those who came out to hear him and be baptized by him.  ‘Bear fruit that befits repentance.’ 

“When the ELCA, including the (Synod), calls upon our country to repent of past evils and injustice, then the ELCA, including the (Synod), also needs to think through whether there are any ways in which they are being complicit in perpetuating those evils and injustices.

Blessings in Christ,

Dennis D. Nelson

I am constantly amazed over how arrogant, self-righteous, ungrateful, and inconsistent the “woke” agenda actually is.  You take what they say, bring it out to its logical conclusions, apply their standards and criteria to them, and it collapses.  We hear a lot about “white fragility.”  I think instead we should hear about “woke fragility.”

Congregations in Transition (CiT) coaching has always, from its beginning, been available as an expenses-only, volunteer coaching ministry. But CiT can now provide assistance even when a church finds the cost of an on-site visit by the coach to be an obstacle to its participation. This means that even small and geographically more isolated churches can now afford the services of a trained CiT coach. In fact, the only cost to a church taking advantage of this new online, distance-coaching version of CiT is the initial registration fee of $150 paid to Lutheran CORE.

This means months of coaching guidance—at virtually no cost—to help your congregational leaders navigate through what can be an extremely challenging time in the life of your church. And, in the case of LCMC churches, your CiT coach can advise you not only in the initial period following your pastor’s departure, but also in your search for your next pastor.

            So how can distance, online coaching make a difference for your church? Let me answer that question based on what I have discovered in working with congregations over this last year. I have found that effective coaching of transition teams can take place with conference phone calls, individual phone conversations, and through regular, on-going email communications. And I should not have been surprised. The professional coaching industry—whether church-related or secular—is based, in large part, on the model of online and phone communication, not face-to-face meetings. And unlike forty years ago, long-distance phone calls are free, and on-going written communication can be by email or text, not snail-mail.

            The primary key to making this kind of distance coaching effective is that individual phone calls, conference phone calls, and video conference meetings are based on written answers, from church leaders, to questions that have been provided by the coach in advance of each meeting. Then the answers to these questions are emailed back to the coach, and set the agenda for the subsequent meeting.

            But how does the coach become personally acquainted with transition team members when there is no on-site visit? Through an individual phone conversation with each team member. (Conversations—you guessed it—based on each team member’s responses to questions he/she has received in advance of that phone call.) Then, after these individual phone conversations, the first meeting of the entire team with the coach is by video conference. (Subsequent team sessions can be by conference phone call.)

            Through this kind of ministry your lay leaders can learn—from the coach—about the collective experiences of churches that have successfully addressed the challenges inherent in a period of transition. Additional information about Congregations in Transition can be found on the Lutheran CORE website.

            How can you inquire—before formally signing up—as to whether CiT can help your congregation? Simple. Contact me, CiT Director Don Brandt, either by phone or email. I hope to hear from you.

Dr. Don Brandt
503-559-2034
[email protected]

Note: Recommendations and references are available from congregations working with CiT. Click here for more information on CiT.

FINDING AND LOSING YOUR LIFE

I was reading about a woman living in Connecticut who was literally crushed to death when the floor of her house, which was piled with clutter – as high as the ceiling in some places – literally collapsed into her basement. Holes in the roof, which leaked water on the floor, probably further weakened the floor. Her body was finally found when crews used a backhoe to remove debris from her home. Authorities figured she may have been dead for more than a week.

The day the police first entered the house, they did not even notice that the floor had collapsed, because all they saw was ceiling-high clutter along the walls and waist-high clutter in other areas. It was not until the next day that officials discovered that the floor had caved in. After making sure that the building was safe to enter, officials cut a hole in one of the walls and then began removing debris with a backhoe. It was not until the next day that they found the woman’s body. She had been killed by and was buried underneath all of her stuff.

What a horrible way to die. To be killed by and then buried underneath all of your stuff. And yet isn’t that exactly what happens to so many people spiritually? They are first killed by and then they are buried underneath all of their stuff.

In John 12: 24 Jesus said, “Unless a grain of wheat falls into the earth and dies, it is just a single grain; but if it dies, it bears much fruit.”

What is the purpose of an apple? Not just to produce another apple, or even just an apple tree. Rather the purpose of an apple is to produce a whole orchard of apple trees. Every apple has within itself the ability – the resources – to begin a process that eventually can produce a whole new orchard of apple trees.

If Jesus had not gone the way of the cross and died, there would be only one seed. Because He died, there is a whole new orchard. We – the Church – are the result of His surrendered life.

And in Matthew 10: 39 Jesus applies the same principle to us, when He says, “Those who find their life will lose it, and those who lose their life for my sake will find it.”

What does it mean to lose your life? It means going through the daily grind. Getting up in the morning and doing whatever you do during the day. It means basically living your life for yourself, keeping all your discretionary time for yourself, and spending all or most of your discretionary money on yourself. It means surrounding yourself with a lot of stuff.

What does it mean to find your life? It means being like Jesus, who gave His life. But it is going to cost you something to do that. It will cost you the death of your own self-centered life. In one sense it will cost you everything. But in another sense it will cost you nothing. For loves does not think or talk about cost.