In an earlier article, I wrote about restoring Christian teaching within the home, a responsibility Martin Luther emphasized in his Small Catechism. Parents are called not only to teach their children about God but also to demonstrate what Christian living looks like. Recently, I have been considering how that responsibility extends beyond our homes to those who do not share our faith, particularly Muslims.

Today, fear and suspicion often surround Islam. Some concerns arise from real events, including persecution, terrorism, and violence committed in the name of Islam. Christians should not ignore these realities or pretend that Christianity and Islam teach the same things.

Yet I have begun to ask whether fear has too often shaped our response. Are we approaching Muslims primarily as people to fear, or as neighbors whom Christ commands us to love?

Christ’s Command to Love

In Matthew 5:44, Jesus commands us to love our enemies and pray for those who persecute us. This is not conditional upon how others treat us. It is our Lord’s command.

Muslims are not a single, uniform community. Like Christians, they represent different cultures, convictions, and interpretations of their faith. To judge an individual Muslim solely by the actions of extremists is neither reasonable nor consistent with Christian love.

More importantly, every Muslim is a human being created by God, someone for whom Christ died.

This does not mean compromising our confession. Lutheran Christianity teaches that salvation comes through Jesus Christ alone. We must not abandon this truth to avoid disagreement. But we are called to proclaim it in love, not hostility.

Does God Need Our Protection?

In 2 Samuel 6:6–7, Uzzah reached out to steady the Ark of the Covenant when the oxen stumbled. God struck him dead. Uzzah’s intentions may have seemed understandable, but his action violated God’s instructions concerning the Ark.

This passage reminds us that honorable intentions do not justify disobeying God’s commands. It also raises an uncomfortable question: Have Christians sometimes convinced themselves that they must defend God, even when their methods contradict His Word?

There was a time when I believed defending the Church might require force. I now see the need to distinguish between protecting innocent people from violence and attempting to defend Christ through coercion.

God does not depend upon our strength to preserve His Church. Jesus promises in Matthew 16:18 that the gates of hell will not prevail against it. This does not mean Christians will avoid suffering, but it assures us that the Church’s future rests with Christ.

The Church and the Sword

Lutheran theology distinguishes between the responsibilities of the Church and those of civil government. Article XVI of the Augsburg Confession recognizes the legitimacy of civil authority, including its responsibility to maintain order and protect the innocent.

Christians may therefore support lawful measures against terrorism and persecution without treating Muslims collectively as enemies.

The Church, however, has a different calling: to proclaim the Gospel, administer the Sacraments, teach God’s Word, and demonstrate Christ’s love.

The sword may restrain evil, but it cannot create faith. As Paul writes in 1 Corinthians 3:6–7, we may plant and water, but God gives the growth. Faith is created by the Holy Spirit through the Gospel, not through intimidation or force.

From Fear to Opportunity

What are we teaching our children when we speak about Muslims? Are we teaching them to recognize real dangers while loving their neighbors, or allowing fear to shape their understanding of an entire religious community?

If we teach our children that Christ commands love, forgiveness, and compassion, we must demonstrate those qualities ourselves.

A Muslim neighbor should not be regarded first as a threat or merely as a potential convert, but as a fellow human being deserving kindness, dignity, and love.

Such love does not require silence about Christ. Rather, it provides opportunities to share the Gospel through friendship, compassion, service, and honest conversations about faith.

Trusting Christ

The Church does not belong to us. It belongs to Jesus Christ. We are entrusted with proclaiming His Word, not guaranteeing His victory. That victory is already His.

This does not remove our responsibility to protect those in danger. But legitimate concerns must never become excuses for abandoning Christ’s command to love.

We do not need to defend Christ from Muslims. We need to demonstrate Christ to Muslims. We love our Muslim neighbors not merely because they might become Christians, but because Christ first loved us.

In a world divided by fear, perhaps our greatest witness is a Church that refuses to surrender either truth or love.

We are called to be faithful. The outcome belongs to God.

One thing we can know for sure – no matter how far the ELCA goes, it will not stay there.  It will only get worse. 

HERE is a link to a list of articles that we have written regarding the ELCA covering the period of time between the 2022 and 2025 Churchwide Assemblies along with a summary of the major points from each of these articles. 

We begin with a Review and Evaluation of the 2022 Churchwide Assembly.  This is the gathering that called for the creation of a Commission for a Renewed Lutheran Church and a reconsideration of the 2009 human sexuality social statement, including the whole issue of bound conscience.  We then have two articles regarding the formation of the Commission entitled, “Once You Know the Makeup You Know the Outcome.”

Next we have links to several articles regarding recommendations that came to the 2025 Assembly as a result of actions taken by the 2022 Assembly –

An Analysis of the First Set of Recommendations from the Human Sexuality Social Statement Reconsiderations Task Force

An Analysis of Constitutional Amendments that came from the Church Council to the 2025 Churchwide Assembly

Videos from the Lutheran Congregational Support Network showing the ELCA’s Quest for Greater Control

An Analysis of Recommendations 1 and 7 from the Commission for a Renewed Lutheran Church

We then conclude with a Review and Analysis of the 2025 Churchwide Assembly and information showing how the organizers of the triennial ELCA youth gatherings are working relentlessly to groom ELCA youth in LGBTQIA+, transgender, and non-binary ideology.

The ELCA Constitution requires the Church Council to inform synods of recommendations it will be bringing to the Churchwide Assembly six months prior to the Assembly.  So I do not know how much we will know about the 2028 Assembly before early 2028.  During the three years prior to the 2025 Assembly I was struck with how little we were informed regarding the work of the Commission for a Renewed Lutheran Church.  They were amazingly non-communicative and non-specific in the written summaries of their meetings.  So I am not hopeful regarding how much we will know about what will be coming to the 2028 Assembly until six months before the Assembly. 

The 2025 Assembly did not go as far as many feared it might go in terms of remaking the ELCA.  The 2028 Assembly might be the time when that happens.  As we become aware of anything specific, we will keep you informed. 

Will the provision for bound conscience be eliminated?  Will the ELCA say that there is no place for traditional views on marriage and human sexuality and those who hold them?

What will be the recommendation of the Secretary of the ELCA regarding the motion for a revised process for the fast-tracking of constitutional amendments that come from the floor?

Will those who are determined to make DEIA mandatory for congregations prevail? 

What will be the shape of and what will come from the “mutual accountability measures and compliance incentives” that are being developed to make dismantling racism central in all parts of the ELCA?

Will the authority of the Bible, the Great Commission, and the Gospel of the forgiveness of sins through faith in the risen Christ have any place in the ELCA?  

We will keep you posted. 

 

 

If there ever will be a time when that old adage will be proven true, it will be with the ELCA’s thirty-five-member Commission for a Renewed Lutheran Church.

This commission was formed in response to action taken by the ELCA’s 2022 Churchwide Assembly.  The assembly directed the Church Council “to establish a Commission for a Renewed Lutheran Church” which would be “particularly attentive to our shared commitment to dismantle racism” and would “present its findings and recommendations to the 2025 Churchwide Assembly in preparation for a possible reconstituting convention.”  

Later communication from the ELCA Church Council stated that the commission should be made up of at least 25% people of color or whose primary language was other than English and 20% youth and young adults.  Keeping in mind that the membership of the typical ELCA congregation is older and white, this means that the commission will not represent the ELCA as it is but the ELCA as those who are leading and driving the process want the ELCA to be. 

The thirty-five members of the commission have been chosen and have met once (in mid-July).  Their biographical paragraphs can be found on the ELCA website under www.elca.org/future. 

As I read the bios there is no doubt in my mind that the commission is made up of people of great experience and expertise.  I have no question about their ability.  My concern is with their passions and priorities.  Reading their bios and remembering that these are the people who have been chosen to reshape the ELCA, one realizes that in a very short time the ELCA is going to be radically different from the church body that was formed in 1988. 

This is a very capable group.  It includes –

• Two synodical bishops
• One seminary president
• Three ELCA college and seminary professors

Members of the commission have held such positions as –

• President of the ELCA Latino Ministries Association
• Assistant general secretary for international affairs and human rights for Lutheran World Federation
• Top leaders of Lutheran Immigration and Refugee Service
• Chair of the Lutheran Campus Ministry Network
• A person who has been chair, vice chair, and secretary of the board of trustees for Portico Benefit Services
• Executive Director of South Carolina Lutheran Retreat Centers 
• Member of the board of trustees and treasurer for Lutheran Outdoor Ministries
• President and chief executive officer of Mosaic (a social ministry agency which serves people with intellectual and developmental disabilities and other diverse needs)   

Thirteen of these people have held positions within their synods or have served on the ELCA Church Council. 

I was glad when I read comments from two of them.

• One said that “he hopes the perspectives he brings from his law practice and his work on synod and churchwide constitution committees will help him spot obstacles and identify solutions in our governing documents.”   
• Another one (one of the co-chairs) described himself as having “a penchant for good governance and organizational structure.”

But beyond that, reading the bios I became more and more deeply concerned.  I see this group as creating a new church body whose primary focus will be not on fulfilling the Great Commission but on social justice, LGBTQ+ and Diversity, Equity, and Inclusion activism, and where men will continue to play a diminishing role. 

For all of the talk about the equal participation of women in the church, the ELCA Church Council and this commission are obviously not concerned about the equal participation of men in the church.  The commission is made up of twenty-one women and only fourteen men.  Women outnumber men by 50%.  And there are nearly three times as many women of color on the commission as men of color.  Of the eleven people of color (eleven out of thirty-five or nearly one-third of the commission), eight are women and only three are men.

Three of the members of the commission are assistants to synodical bishops.  But in each case their focus is on social justice issues and anti-racism, not on any of the other functions and ministries of a congregation.  As an example, one of the members is assistant to a bishop for communications and development, but in his bio paragraph he celebrates the fact that he “has successfully centered social justice and advocacy in all aspects of communication and community engagement.”

Seven out of thirty-five (20% of the commission) hold positions of leadership within LGBTQ+ activist organizations and/or mention that they are in a same-sex married relationship.  Please note:  This is not saying that only 20% of them are in favor of LGBTQ+ issues.  Rather it is saying that 20% of them see their being an LGBTQ+ activist as among their most prominent qualifications for being on the commission.  These people include –

• A Proclaim chaplain with Extraordinary Lutheran Ministries 
• Someone who has consulted with numerous synods supporting LGBTQIA+ cultural competency
• An ordained deacon at a Reconciled in Christ congregation
• The convenor of a synodical Reconciled in Christ ministry 
• The director for Pride in her company’s LGBTQIA+ Business Resource Group 
• Someone who has served as director of community relations for a non-profit corporation that serves the support and advocacy needs of transgender service members
• A board member and former co-chair of ReconcilingWorks 
• Someone who since the age of six has “stubbornly refused to conform to society’s expectations” and whose self-description is a “genderqueer lesbian” who “seeks to bridge binaries and transgress borders”

Equally alarming is the fact that seven out of thirty-five (again 20% of the commission) hold positions of diversity, equity, and inclusion activism in their place of employment and/or leadership.  Again this is not saying that only 20% of them make decisions and take actions based upon the principles of diversity, equity, and inclusion.  Rather it is saying that a full 20% of them see their holding positions of diversity, equity, and inclusion activism in their places of employment and/or leadership as among their most prominent qualifications for being on the commission.  These people include –

• A senior diversity, equity, and inclusion consultant in local government
• The chief diversity officer for a religious health organization who has received two certificates in diversity, equity, and inclusion
• A former diversity/cultural competency consultant in the non-profit sector 
• The convenor for a synodical resolution on authentic diversity and inclusion 
• Someone with over thirty years’ experience facilitating and training for intercultural equity leadership and organizational change 
• Someone who conducted discussions about race and diversity at the 2015 and 2018 ELCA youth gatherings 
• A person who is vice president of diversity and inclusion at one college after being director of diversity and inclusion at another college  

This final person shows the great extent of her passion for and experience in diversity, equity, and inclusion as she writes that she has “facilitated several workshops on privilege and identity, creating inclusive learning environments, and the basics of diversity and inclusion.”  In addition she has “served as a keynote speaker on topics related to diversity, equity, and inclusion,” and has “completed a year-long fellowship with the National Association of Diversity Officers in Higher Education.”

Following the principle that “once you know the makeup, you know the outcome,” it should be painfully obvious and clear what this group is going to come up with for the shape and mission of a fully reconstituted Lutheran church.  We will keep you posted.

September 2018 LCORE Newsletter

 

Tuesday, December 5, 2017 Devotion

“But as for me, I shall sing of Your strength; yes, I shall joyfully sing of Your lovingkindness in the morning, for You have been my stronghold and a refuge in the day of my distress.  O my strength, I will sing praises to You; for God is my stronghold, the God who shows me lovingkindness.”  (Psalm 59:16-17)

What is the direction, the outcome of your life?  Is it to live the few years on this earth, or is there a higher calling?  Come into the Lord’s presence and sing to Him.  Let the One who created you be the center of Your being.  It was for this that you were made.  Come and rejoice, sing songs of praise and worship the Lord your God.  He is your strength and your stronghold.

Lord, I am confused by all the offerings around me, yet they really offer nothing but momentary distractions.  Guide me in the way of life as You created it to be lived that I may live according to Your purpose.  Help me see through the nonsense of this world and focus on the things that have always been true.  Lead me in the way of righteousness for Your name’s sake.

Lord Jesus, God in the flesh, You have come to lead the way.  Help me now and always to walk in the way You have established.  Guide me according to the timeless principles You have given through Your Word.  Help me take Your hand and follow You alone through all that this world will force my way.  Help me see clearly the way I should go and then by Your Spirit guide me to walk that way.  Amen.