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Tuesday, November 10, 2009
Tuesday, October 27, 2009
Pr. Steven P. Tibbetts has posted on his blog a Reformation Sunday sermon which he has adapted from one offered by our Senior, Pr. Frank C. Senn.
__________________
In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.
I’m doing something unusual with this sermon, for in my 17 years as pastor at Zion, it has been very, very rare for me to preach on Sunday from a manuscript. Furthermore, just about everything I’m going to say is not my words, but the words of another pastor, Frank Senn, whose name many of you will recognize as the Senior of the Society of the Holy Trinity. This is a sermon that he has offered to be preached in many churches throughout the ELCA for this particular Reformation Sunday, one that is being preached in one form or another by a few dozen pastors across our church who are in the process of uniting to proclaim a clear word within the church we have been called to serve. So, here goes.
Ecclesia semper reformanda. "The church must always be reformed."Martin Luther didn’t invent it; it was a medieval slogan. In fact, as the Luther biographer Heiko Oberman, reformation was "a medieval event." It grew out of the experience of the monasteries, which were always growing lax with regard to the observance of their Rule, and which required calls for reform and renewal. Sometimes this led to splits in monastic communities: for example, the Cistercians split off from the main body of the Benedictines. Martin Luther belonged to the "observant" branch of the Augustinian Order rather than the "conventual" branch. By the way, Luther was not, strictly speaking, a monk; he was a friar. Monks are cloistered religious; the friars were out and about on the streets and highways. Anyway, calls for reform were not new by the 16th century; and schism had been experienced—not only in religious communities, but in the papacy itself. The Protestant-Catholic schism was not the first schism in church history; but it was a pretty major one."The church must always be reformed." Once Luther’s reform movement settled into being a church established by law in the cities, territories, and nations of central and northern Europe, it too needed reform. The first major reform movement within Lutheranism was Pietism in the late 17th and early 18th centuries, which set out to "convert the outward orthodox profession into a living theology of the heart." Later in the 19th century, after the period of rationalism during the Age of Enlightenment, there was a confessional revival movement that sought to recover the confessional identity of Lutheranism.
Our Evangelical Lutheran Church in America came into existence in the 1980s on a wave of ideologically-based culture wars. The idea was to transcend the differences between the merging church bodies by creating a "new" Lutheran Church which cut continuity with preceding traditions. Sometimes in silly ways. For example, when I receive a notice from the ELCA I am addressed as "rostered leader," not "pastor." If you’re trying to be relevant to the contemporary world, who in the world knows what a "rostered leader" is? But there have been more serious issues raising the concern among many about whether "this Church" takes seriously the Scriptures, creeds, and confessions.Not surprisingly, almost from the very beginning of the ELCA there has been agitation for reform. In the early 1990s, when I was still in seminary, there were two "Call to Faithfulness" conferences sponsored by three independent Lutheran journals and held at St. Olaf College. They attracted nearly a thousand participants who paid their own way, people whom at the second conference then-Presiding Bishop Chilstrom insinuated didn’t love the Church. In the year 1995 a document called The 9.5 Theses came out, claiming a "crisis of faith" in the Church. More than 700 pastors and some 300 lay people subscribed to them. The leaders of this effort appealed to then-Presiding Bishop Anderson to at least have the Theses discussed within the Conference of Bishops, but he refused to put it on the agenda, saying that he would be proposing his own faith formation initiatives. No one seems to remember what those were. Out of this intransigence, the Society of the Holy Trinity was born in 1997 as an inter-Lutheran ministerium that seeks to renew the ordained ministry, a Society I joined shortly after its formation and which after our latest General Retreat last month now numbers over 260 pastors in 8-9 different Lutheran church bodies in North America.
In the wake of the most recent ELCA Churchwide Assembly, a coalition of reform groups numbering 1200 people came together in Indianapolis a few weeks ago (again, at their own expense) to propose forming a free standing synod that will include pastors and congregations that are in the ELCA and those that are not in ELCA. I think there is promise in this proposal, if groups that have quite different, sometimes diametrically opposite, views on the nature of the church and ministry, can transcend those differences and organize an annual convocation in which pastors and congregations come together to do what the church needs to do: worship, study the Bible, discuss mission strategies and congregational life, and move beyond the culture wars that have dominated ELCA assemblies for twenty-one years. Back in the 1530s there were lots of ideas about reforming the Church. Since early in the Reformation, Luther had been calling for a free synod under the presidency of the Emperor, rather than the Pope, to deal with the differences in theology and proposals for reform. He called for such a synod one last time in a 1539 treatise called On the Councils and the Church. People were confused about where the true church was found. He said, "not in Rome; not even in Wittenberg," but where the word of God is preached and the sacraments of Christ are administered. In other words, not in the churchwide structure, and not even in the local judicatory, even if that local judicatory is more to your liking. He expanded this to discuss Seven Marks of the Church, which Society of the Holy Trinity has spent the last three years studying. Here in these Seven Marks is the basis of church reform and renewal, based not on human effort, but on the divine means of grace. In a time of crisis when reform is needed, you go back to the basics. Here are the basics, said Luther, but in their catholic fullness. It’s not just, as one reform movement has coined, "word alone." In this treatise, Luther wrote: The Children’s Creed [that is, the Apostles’ Creed] teaches us… that a Christian holy people is to be and to remain on earth until the end of the world. This is an article of faith that cannot be terminated until that which it believes comes, as Christ promises, "I am with you always, to the close of the age" [Matt. 28:20]. But how will or how can a poor confused person tell where such Christian holy people are to be found in this world?And thus Luther introduces these Seven Marks of the Church, which some of you may find familiar from a Lenten series Pastor Lund and I taught a few years ago.
The Marks are:
1. "The Holy Word of God"
Luther writes: First, the holy Christian people are recognized by their possession of the holy word of God....[W]e are speaking of the external word, preached orally by men like you and me, for this is what Christ left behind as an external sign, by which his church, or his Christian people in the world, should be recognized....Now, wherever you hear or see this word preached, believed, professed, and lived, do not doubt that the true ecclesia sancta catholica, "a Christian holy people" must be there, even though their number is very small. For God’s word "shall not return empty," Isaiah 55 [:11)God’s strong word is creative and accomplishes what it sets out to do. The word which the hymn writer Martin Franzmann wrote cleaved the darkness and created light can create and sustain the church.
2. "The Holy Sacrament of Baptism"
Luther writes: Second, God’s people or the Christian holy people are recognized by the holy sacrament of baptism, wherever it is taught, believed, and administered according to Christ’s ordinance. That too is a public sign and a precious, holy possession by which God’s people are sanctified. It is the holy bath of regeneration through the Holy Spirit [Titus 3:5], in which we bathe and with which we are washed of sin and death by the Holy Spirit, as in the innocent holy blood of the Lamb of God.God claims us as his own people in Holy Baptism and places his Name on us. In times of difficulty we affirm with St. Patrick, "I bind unto myself today the strong name of the Trinity."
3. "The Sacrament of the Altar"
Luther writes: Third, God’s people, or Christian holy people, are recognized by the holy sacrament of the altar, wherever it is rightly administered, believed, and received, according to Christ’s institution. This too is a public sign and a precious, holy possession left behind by Christ by which his people are sanctified so that they also exercise themselves in faith and openly confess that they are Christian, just as they do with the word and with baptism.The Eucharist has served as the glue that binds together in one fellowship the body of Christ on earth. We are bound together not by our organizations, but by the body and blood of Christ.
4. "The Office of the Keys publicly exercised"
Luther writes: Fourth, God’s people or holy Christians are recognized by the office of the keys exercised publicly. That is, as Christ decrees in Matthew 18 [:15-20], if a Christian sins, he should be reproved; and if he does not mend his ways, he should be bound in his sin and cast out. If he does mend his ways, he should be absolved. That is the office of the keys. Now the use of the keys is twofold, public and private.... Now where you see sins forgiven or reproved in some persons, be it publicly or privately, you may know that God’s people are there.A real church, as St. Matthew’s Gospel taught, has to deal with real forgiveness of real sins.
5. The Office of the Holy Ministry
Luther writes: Fifth, the church is recognized externally by the fact that it consecrates or calls ministers, or has offices that it is to administer. There must be bishops, pastors, or preachers, who publicly and privately give, administer, and use the aforementioned four things or holy possessions in behalf of and in the name of the church, or rather by reason of their institution by Christ, as St. Paul states in Ephesians 4 [:8], "He received gifts among men…" A public church has a public ministry which publicly preaches God’s Word and publicly administers the sacraments of Christ. In other words, the public ministry does God’s work, not just the work of human institutions.
6. "Prayer, public praise, and thanksgiving to God"
Luther writes: Sixth, the holy Christian people are externally recognized by prayer, public praise, and thanksgiving to God. Where you see and hear the Lord’s Prayer prayed and taught; or psalms or other spiritual songs sung, in accordance with the word of God and the true faith; also the creed, the Ten Commandments, and the catechism used in public, you may rest assured that a holy Christian people of God are present. For prayer, too, is one of the precious holy possessions whereby everything is sanctified, as St. Paul says [1 Tim. 4:5].The church is visible in public assemblies for worship and in its public catechizing of the people.
7. "The holy possession of the sacred cross"
Luther writes: Seventh, the holy Christian people are externally recognized by the holy possession of the sacred cross. They must endure every misfortune and persecution, all kinds of trials and evil from the devil, the world, and the flesh (as the Lord’s Prayer indicates) by inward sadness, timidity, fear, outward poverty, contempt, illness, and weakness, in order to become like their head, Christ. And the only reason they must suffer is that they steadfastly adhere to Christ and God’s word, enduring this for the sake of Christ, Matthew 5 [:11], "Blessed are you when men persecute you on my account."The true church will experience trials and tribulations and persecution for the faith.
Finally, Luther writes as a conclusion:
Now we know for certain what, where, and who the holy Christian Church is, that is, the holy Christian people of God; and we are quite certain that it cannot fail us.The Seven Marks are signs of the true visible Church. Where you see and experience these marks, you see and experience a real church. But these marks also serve as a basis for reform and renewal, whether we’re talking about the 16th century, the 21st century, or any other period of the church’s history. Ecclesia semper reformanda. "The church must always be reformed." It’s been a church slogan for nearly 1000 years.Renew the preaching of the Word, the practice of Baptism, Holy Communion, and Penance, the holy Ministry, and public prayer and worship, and experience the cross of Christ in our common life — and the church will be reformed. In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.
N.B. The quotes from On the Councils and the Church are as they are found in Martin Luther's Basic Theological Writings, 1st edition (1989), edited by Timothy F. Lull, pp. 545-564.
In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.
I’m doing something unusual with this sermon, for in my 17 years as pastor at Zion, it has been very, very rare for me to preach on Sunday from a manuscript. Furthermore, just about everything I’m going to say is not my words, but the words of another pastor, Frank Senn, whose name many of you will recognize as the Senior of the Society of the Holy Trinity. This is a sermon that he has offered to be preached in many churches throughout the ELCA for this particular Reformation Sunday, one that is being preached in one form or another by a few dozen pastors across our church who are in the process of uniting to proclaim a clear word within the church we have been called to serve. So, here goes.
Ecclesia semper reformanda. "The church must always be reformed."Martin Luther didn’t invent it; it was a medieval slogan. In fact, as the Luther biographer Heiko Oberman, reformation was "a medieval event." It grew out of the experience of the monasteries, which were always growing lax with regard to the observance of their Rule, and which required calls for reform and renewal. Sometimes this led to splits in monastic communities: for example, the Cistercians split off from the main body of the Benedictines. Martin Luther belonged to the "observant" branch of the Augustinian Order rather than the "conventual" branch. By the way, Luther was not, strictly speaking, a monk; he was a friar. Monks are cloistered religious; the friars were out and about on the streets and highways. Anyway, calls for reform were not new by the 16th century; and schism had been experienced—not only in religious communities, but in the papacy itself. The Protestant-Catholic schism was not the first schism in church history; but it was a pretty major one."The church must always be reformed." Once Luther’s reform movement settled into being a church established by law in the cities, territories, and nations of central and northern Europe, it too needed reform. The first major reform movement within Lutheranism was Pietism in the late 17th and early 18th centuries, which set out to "convert the outward orthodox profession into a living theology of the heart." Later in the 19th century, after the period of rationalism during the Age of Enlightenment, there was a confessional revival movement that sought to recover the confessional identity of Lutheranism.
Our Evangelical Lutheran Church in America came into existence in the 1980s on a wave of ideologically-based culture wars. The idea was to transcend the differences between the merging church bodies by creating a "new" Lutheran Church which cut continuity with preceding traditions. Sometimes in silly ways. For example, when I receive a notice from the ELCA I am addressed as "rostered leader," not "pastor." If you’re trying to be relevant to the contemporary world, who in the world knows what a "rostered leader" is? But there have been more serious issues raising the concern among many about whether "this Church" takes seriously the Scriptures, creeds, and confessions.Not surprisingly, almost from the very beginning of the ELCA there has been agitation for reform. In the early 1990s, when I was still in seminary, there were two "Call to Faithfulness" conferences sponsored by three independent Lutheran journals and held at St. Olaf College. They attracted nearly a thousand participants who paid their own way, people whom at the second conference then-Presiding Bishop Chilstrom insinuated didn’t love the Church. In the year 1995 a document called The 9.5 Theses came out, claiming a "crisis of faith" in the Church. More than 700 pastors and some 300 lay people subscribed to them. The leaders of this effort appealed to then-Presiding Bishop Anderson to at least have the Theses discussed within the Conference of Bishops, but he refused to put it on the agenda, saying that he would be proposing his own faith formation initiatives. No one seems to remember what those were. Out of this intransigence, the Society of the Holy Trinity was born in 1997 as an inter-Lutheran ministerium that seeks to renew the ordained ministry, a Society I joined shortly after its formation and which after our latest General Retreat last month now numbers over 260 pastors in 8-9 different Lutheran church bodies in North America.
In the wake of the most recent ELCA Churchwide Assembly, a coalition of reform groups numbering 1200 people came together in Indianapolis a few weeks ago (again, at their own expense) to propose forming a free standing synod that will include pastors and congregations that are in the ELCA and those that are not in ELCA. I think there is promise in this proposal, if groups that have quite different, sometimes diametrically opposite, views on the nature of the church and ministry, can transcend those differences and organize an annual convocation in which pastors and congregations come together to do what the church needs to do: worship, study the Bible, discuss mission strategies and congregational life, and move beyond the culture wars that have dominated ELCA assemblies for twenty-one years. Back in the 1530s there were lots of ideas about reforming the Church. Since early in the Reformation, Luther had been calling for a free synod under the presidency of the Emperor, rather than the Pope, to deal with the differences in theology and proposals for reform. He called for such a synod one last time in a 1539 treatise called On the Councils and the Church. People were confused about where the true church was found. He said, "not in Rome; not even in Wittenberg," but where the word of God is preached and the sacraments of Christ are administered. In other words, not in the churchwide structure, and not even in the local judicatory, even if that local judicatory is more to your liking. He expanded this to discuss Seven Marks of the Church, which Society of the Holy Trinity has spent the last three years studying. Here in these Seven Marks is the basis of church reform and renewal, based not on human effort, but on the divine means of grace. In a time of crisis when reform is needed, you go back to the basics. Here are the basics, said Luther, but in their catholic fullness. It’s not just, as one reform movement has coined, "word alone." In this treatise, Luther wrote: The Children’s Creed [that is, the Apostles’ Creed] teaches us… that a Christian holy people is to be and to remain on earth until the end of the world. This is an article of faith that cannot be terminated until that which it believes comes, as Christ promises, "I am with you always, to the close of the age" [Matt. 28:20]. But how will or how can a poor confused person tell where such Christian holy people are to be found in this world?And thus Luther introduces these Seven Marks of the Church, which some of you may find familiar from a Lenten series Pastor Lund and I taught a few years ago.
The Marks are:
1. "The Holy Word of God"
Luther writes: First, the holy Christian people are recognized by their possession of the holy word of God....[W]e are speaking of the external word, preached orally by men like you and me, for this is what Christ left behind as an external sign, by which his church, or his Christian people in the world, should be recognized....Now, wherever you hear or see this word preached, believed, professed, and lived, do not doubt that the true ecclesia sancta catholica, "a Christian holy people" must be there, even though their number is very small. For God’s word "shall not return empty," Isaiah 55 [:11)God’s strong word is creative and accomplishes what it sets out to do. The word which the hymn writer Martin Franzmann wrote cleaved the darkness and created light can create and sustain the church.
2. "The Holy Sacrament of Baptism"
Luther writes: Second, God’s people or the Christian holy people are recognized by the holy sacrament of baptism, wherever it is taught, believed, and administered according to Christ’s ordinance. That too is a public sign and a precious, holy possession by which God’s people are sanctified. It is the holy bath of regeneration through the Holy Spirit [Titus 3:5], in which we bathe and with which we are washed of sin and death by the Holy Spirit, as in the innocent holy blood of the Lamb of God.God claims us as his own people in Holy Baptism and places his Name on us. In times of difficulty we affirm with St. Patrick, "I bind unto myself today the strong name of the Trinity."
3. "The Sacrament of the Altar"
Luther writes: Third, God’s people, or Christian holy people, are recognized by the holy sacrament of the altar, wherever it is rightly administered, believed, and received, according to Christ’s institution. This too is a public sign and a precious, holy possession left behind by Christ by which his people are sanctified so that they also exercise themselves in faith and openly confess that they are Christian, just as they do with the word and with baptism.The Eucharist has served as the glue that binds together in one fellowship the body of Christ on earth. We are bound together not by our organizations, but by the body and blood of Christ.
4. "The Office of the Keys publicly exercised"
Luther writes: Fourth, God’s people or holy Christians are recognized by the office of the keys exercised publicly. That is, as Christ decrees in Matthew 18 [:15-20], if a Christian sins, he should be reproved; and if he does not mend his ways, he should be bound in his sin and cast out. If he does mend his ways, he should be absolved. That is the office of the keys. Now the use of the keys is twofold, public and private.... Now where you see sins forgiven or reproved in some persons, be it publicly or privately, you may know that God’s people are there.A real church, as St. Matthew’s Gospel taught, has to deal with real forgiveness of real sins.
5. The Office of the Holy Ministry
Luther writes: Fifth, the church is recognized externally by the fact that it consecrates or calls ministers, or has offices that it is to administer. There must be bishops, pastors, or preachers, who publicly and privately give, administer, and use the aforementioned four things or holy possessions in behalf of and in the name of the church, or rather by reason of their institution by Christ, as St. Paul states in Ephesians 4 [:8], "He received gifts among men…" A public church has a public ministry which publicly preaches God’s Word and publicly administers the sacraments of Christ. In other words, the public ministry does God’s work, not just the work of human institutions.
6. "Prayer, public praise, and thanksgiving to God"
Luther writes: Sixth, the holy Christian people are externally recognized by prayer, public praise, and thanksgiving to God. Where you see and hear the Lord’s Prayer prayed and taught; or psalms or other spiritual songs sung, in accordance with the word of God and the true faith; also the creed, the Ten Commandments, and the catechism used in public, you may rest assured that a holy Christian people of God are present. For prayer, too, is one of the precious holy possessions whereby everything is sanctified, as St. Paul says [1 Tim. 4:5].The church is visible in public assemblies for worship and in its public catechizing of the people.
7. "The holy possession of the sacred cross"
Luther writes: Seventh, the holy Christian people are externally recognized by the holy possession of the sacred cross. They must endure every misfortune and persecution, all kinds of trials and evil from the devil, the world, and the flesh (as the Lord’s Prayer indicates) by inward sadness, timidity, fear, outward poverty, contempt, illness, and weakness, in order to become like their head, Christ. And the only reason they must suffer is that they steadfastly adhere to Christ and God’s word, enduring this for the sake of Christ, Matthew 5 [:11], "Blessed are you when men persecute you on my account."The true church will experience trials and tribulations and persecution for the faith.
Finally, Luther writes as a conclusion:
Now we know for certain what, where, and who the holy Christian Church is, that is, the holy Christian people of God; and we are quite certain that it cannot fail us.The Seven Marks are signs of the true visible Church. Where you see and experience these marks, you see and experience a real church. But these marks also serve as a basis for reform and renewal, whether we’re talking about the 16th century, the 21st century, or any other period of the church’s history. Ecclesia semper reformanda. "The church must always be reformed." It’s been a church slogan for nearly 1000 years.Renew the preaching of the Word, the practice of Baptism, Holy Communion, and Penance, the holy Ministry, and public prayer and worship, and experience the cross of Christ in our common life — and the church will be reformed. In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.
N.B. The quotes from On the Councils and the Church are as they are found in Martin Luther's Basic Theological Writings, 1st edition (1989), edited by Timothy F. Lull, pp. 545-564.
A Prayer of Repentance and Hope
Our heavenly Father, you have given us the gifts of your Holy Name, your Holy Word, and your Holy Sacraments – that we might be forgiven of our sins, reconciled back to you, and granted life and salvation for the sake of Christ who accomplished all this through his death on the Cross. Nourish and sustain in us the faith through which we receive your saving gifts of grace. We confess that we have taken these gifts too lightly, and have cheapened them by attaching our own meanings and purposes to them. We have not spoken up when we should have, and we have engaged in idle and foolish talk when we should have kept silent. Now we are in the midst of a confessional crisis in which the authority of your Word among us and the saving truth of the Gospel are threatened and compromised. Forgive us our sins, comfort us in our grieving, take away our bitterness and silence our cynical speech, and protect us from the sinful temptation to villainize those with whom we disagree. As you daily forgive our sins and those of all who believe in Christ through the Holy Spirit’s work in us and upon us, fill us with courage, hope, and joy – as we receive again the gifts of your Holy Word and Holy Supper. Renew our zeal for your Word; that it may have free course among us, and cause us to submit to your will and leading. As we are humbled and have our sins and wisdom put to death by your word of law, let us also be resurrected and granted a new sense of joy through the extravagant love that you lavish upon us in the word of your Gospel. Let our thoughts and desires rest upon you alone, and may our words and deeds be tempered and restrained by your love and forgiveness which know no partiality. We ask these things in the name of our Lord Jesus Christ, who lives and reigns with you and the Holy Spirit, one God now and for ever. Amen.
Friday, October 16, 2009
Why is Baptism such a big deal for Lutheran Christians?
Weekend of October 17th & 18th, 2009
Twentieth Sunday after Pentecost
Dear Friends,
The other morning, as I drove into Pittsburgh for an early morning pre-surgery visit, I thought about how much I always enjoy driving into the city before the sun rises. As you travel down the streets - lights are just beginning to come on in the upper level windows of business buildings, shop keepers are opening their doors, people are picking their newspapers up off of their front steps – it feels like a time of hopefulness in the promise of a new day. I suppose that I love this feeling, because there are so very few experiences in life which are so unencumbered by previous mistakes and burdens. Outside of video games that re-start with a clean slate whenever we push the “restart” button, there are not many areas in our lives in which we can simply begin again fresh. And yet, this is exactly the daily rhythm of the Christian life. If we take what Martin Luther said of the Christian life being characterized by daily repentance seriously – then each day (even the second half of a bad day) can be a fresh start. Unlike the world which marks us by our past mistakes and shortcomings – and never seems to forget the negative while quickly passing over the positive contributions that we have made – God is always eager to forgive us for the sake of His Son Jesus. God not only forgives the sinner who repents – but He removes our sins from us! In Psalm 103, verse 12, the Psalmist announces to us that “. . . as far as the east is from the west, so far he removes our transgressions from us.” This is not beautiful, yet empty, rhetoric – this is for real! For the sake of Christ’s death on the Cross, the Father forgives and removes our sins from us. This means that they are no longer a barrier in our relationship with God – in fact God chooses to wipe them out, so that nothing stands between Him and us. This is the work that God began in us in Holy Baptism.
In Holy Baptism, the Father adopts us as His own sons and daughters – brothers and sisters with our Lord Jesus himself – and lays His claim on us forever. In baptism, we are joined to Christ’s death as we die to the forces of Sin, Death, and the Devil. We truly die, but are re-born as God’s sons and daughters – to live eternally with Christ our Lord who has redeemed us through the Cross. Unfortunately, that is not our last brush with sin, death, and the devil. Throughout our lives in this human existence, we will be plagued by their assaults – and because we are sinners, we will stumble many times. However, because of Christ’s innocent suffering and death, which St. Peter reminds us is more precious than silver and gold (1 Peter 1:18-19), we can be forgiven of these failings – and thus they have no permanent power over us. In baptism, the “old Adam or Eve” in us was drowned, and God has raised us to be a new creation. In that moment as the water joined to Christ’s command in Matthew 28:19, courses over our head three times in the name of the Father, and of the Son, and of the Holy Spirit – we are changed forever! By God’s Grace, we will never be the same again – we have been changed and made new – FOREVER. God lays His claim on us – we are His. And so, the pastor anoints the forehead of the baptized with the Holy Chrism blessed by our Bishop and speaks the eternal words: “_______, child of God, you have been sealed by the Holy Spirit and marked with the cross of Christ forever (Lutheran Book of Worship, 124).”
As the imperfect vessels of clay that we are, human interpreters of the Holy Scriptures will never arrive at a complete and perfect understanding of what the Holy Writ declares – and yet through the power of the Holy Spirit working in us through faith, those eternal and infallible Words speak into our imperfect understandings God’s revealed Word to us. There are, I suspect, areas of Lutheran teaching in which our understandings are insufficient in conveying the truth of God’s Word – but I will stake my reputation as a teacher of the Church on the assertion that the Lutheran reformers arrived at a truly accurate understanding of Holy Baptism as taught by the Bible. Even as Lutherans have wrangled over the years about various doctrines, such as predestination and the ordering of the church, we have been able to clearly and consistently confess and teach the doctrine of Holy Baptism and what it means for the redeemed life of the Christian. Let us be reminded again of what Dr. Luther has taught us in his Small Catechism concerning this primary doctrine (teaching) of the Church.
What is baptism? Answer: Baptism is not simply plain water. Instead it is water enclosed in God’s command and connected with God’s Word.
What then is this Word of God? Answer: Where our Lord Christ says in Matthew 28[:19], “Go into all the world, teach all nations, and baptize them in the name of the Father and of the Son and of the Holy Spirit.”
What gifts or benefits does baptism grant? Answer: It brings about forgiveness of sins, redeems from death and the devil, and gives eternal salvation to all who believe it, as the words and promise of God declare.
What are these words and promise of God? Answer: Where our Lord Christ says in Mark 16[:16], “Whoever believes and is baptized will be saved, but whoever does not believe will be damned.”
How can water do such great things? Answer: Clearly the water does not do it, but the Word of God, which is with and alongside the water, and faith, which trusts this Word of God in the water. For without the Word of God the water is plain water and not a baptism, but with the Word of God it is a baptism, that is, a grace-filled water of life and a “bath of the new birth in the Holy Spirit,” as St. Paul says to Titus in chapter 3[:5–8, “through the bath of rebirth and renewal of the Holy Spirit, which he richly poured out over us through Jesus Christ our Savior, so that through that very grace we may be righteous and heirs in hope of eternal life. This is surely most certainly true.”
What then is the significance of such a baptism with water? Answer: It signifies that the old creature in us with all sins and evil desires is to be drowned and die through daily contrition and repentance, and on the other hand that daily a new person is to come forth and rise up to live before God in righteousness and purity forever.
Where is this written? Answer: St. Paul says in Romans 6[:4, “We were buried with Christ through baptism into death, so that, just as Christ was raised from the dead through the glory of the Father, we, too, are to walk in a new life.”[1]
Love,
Pastor
Next week’s topic: “Why is Holy Communion given only to the Baptized?”
[1]Kolb, Robert ; Wengert, Timothy J. ; Arand, Charles P.: The Book of Concord : The Confessions of the Evangelical Lutheran Church. Minneapolis : Fortress Press, 2000, S. 360.
Twentieth Sunday after Pentecost
Dear Friends,
The other morning, as I drove into Pittsburgh for an early morning pre-surgery visit, I thought about how much I always enjoy driving into the city before the sun rises. As you travel down the streets - lights are just beginning to come on in the upper level windows of business buildings, shop keepers are opening their doors, people are picking their newspapers up off of their front steps – it feels like a time of hopefulness in the promise of a new day. I suppose that I love this feeling, because there are so very few experiences in life which are so unencumbered by previous mistakes and burdens. Outside of video games that re-start with a clean slate whenever we push the “restart” button, there are not many areas in our lives in which we can simply begin again fresh. And yet, this is exactly the daily rhythm of the Christian life. If we take what Martin Luther said of the Christian life being characterized by daily repentance seriously – then each day (even the second half of a bad day) can be a fresh start. Unlike the world which marks us by our past mistakes and shortcomings – and never seems to forget the negative while quickly passing over the positive contributions that we have made – God is always eager to forgive us for the sake of His Son Jesus. God not only forgives the sinner who repents – but He removes our sins from us! In Psalm 103, verse 12, the Psalmist announces to us that “. . . as far as the east is from the west, so far he removes our transgressions from us.” This is not beautiful, yet empty, rhetoric – this is for real! For the sake of Christ’s death on the Cross, the Father forgives and removes our sins from us. This means that they are no longer a barrier in our relationship with God – in fact God chooses to wipe them out, so that nothing stands between Him and us. This is the work that God began in us in Holy Baptism.
In Holy Baptism, the Father adopts us as His own sons and daughters – brothers and sisters with our Lord Jesus himself – and lays His claim on us forever. In baptism, we are joined to Christ’s death as we die to the forces of Sin, Death, and the Devil. We truly die, but are re-born as God’s sons and daughters – to live eternally with Christ our Lord who has redeemed us through the Cross. Unfortunately, that is not our last brush with sin, death, and the devil. Throughout our lives in this human existence, we will be plagued by their assaults – and because we are sinners, we will stumble many times. However, because of Christ’s innocent suffering and death, which St. Peter reminds us is more precious than silver and gold (1 Peter 1:18-19), we can be forgiven of these failings – and thus they have no permanent power over us. In baptism, the “old Adam or Eve” in us was drowned, and God has raised us to be a new creation. In that moment as the water joined to Christ’s command in Matthew 28:19, courses over our head three times in the name of the Father, and of the Son, and of the Holy Spirit – we are changed forever! By God’s Grace, we will never be the same again – we have been changed and made new – FOREVER. God lays His claim on us – we are His. And so, the pastor anoints the forehead of the baptized with the Holy Chrism blessed by our Bishop and speaks the eternal words: “_______, child of God, you have been sealed by the Holy Spirit and marked with the cross of Christ forever (Lutheran Book of Worship, 124).”
As the imperfect vessels of clay that we are, human interpreters of the Holy Scriptures will never arrive at a complete and perfect understanding of what the Holy Writ declares – and yet through the power of the Holy Spirit working in us through faith, those eternal and infallible Words speak into our imperfect understandings God’s revealed Word to us. There are, I suspect, areas of Lutheran teaching in which our understandings are insufficient in conveying the truth of God’s Word – but I will stake my reputation as a teacher of the Church on the assertion that the Lutheran reformers arrived at a truly accurate understanding of Holy Baptism as taught by the Bible. Even as Lutherans have wrangled over the years about various doctrines, such as predestination and the ordering of the church, we have been able to clearly and consistently confess and teach the doctrine of Holy Baptism and what it means for the redeemed life of the Christian. Let us be reminded again of what Dr. Luther has taught us in his Small Catechism concerning this primary doctrine (teaching) of the Church.
What is baptism? Answer: Baptism is not simply plain water. Instead it is water enclosed in God’s command and connected with God’s Word.
What then is this Word of God? Answer: Where our Lord Christ says in Matthew 28[:19], “Go into all the world, teach all nations, and baptize them in the name of the Father and of the Son and of the Holy Spirit.”
What gifts or benefits does baptism grant? Answer: It brings about forgiveness of sins, redeems from death and the devil, and gives eternal salvation to all who believe it, as the words and promise of God declare.
What are these words and promise of God? Answer: Where our Lord Christ says in Mark 16[:16], “Whoever believes and is baptized will be saved, but whoever does not believe will be damned.”
How can water do such great things? Answer: Clearly the water does not do it, but the Word of God, which is with and alongside the water, and faith, which trusts this Word of God in the water. For without the Word of God the water is plain water and not a baptism, but with the Word of God it is a baptism, that is, a grace-filled water of life and a “bath of the new birth in the Holy Spirit,” as St. Paul says to Titus in chapter 3[:5–8, “through the bath of rebirth and renewal of the Holy Spirit, which he richly poured out over us through Jesus Christ our Savior, so that through that very grace we may be righteous and heirs in hope of eternal life. This is surely most certainly true.”
What then is the significance of such a baptism with water? Answer: It signifies that the old creature in us with all sins and evil desires is to be drowned and die through daily contrition and repentance, and on the other hand that daily a new person is to come forth and rise up to live before God in righteousness and purity forever.
Where is this written? Answer: St. Paul says in Romans 6[:4, “We were buried with Christ through baptism into death, so that, just as Christ was raised from the dead through the glory of the Father, we, too, are to walk in a new life.”[1]
Love,
Pastor
Next week’s topic: “Why is Holy Communion given only to the Baptized?”
[1]Kolb, Robert ; Wengert, Timothy J. ; Arand, Charles P.: The Book of Concord : The Confessions of the Evangelical Lutheran Church. Minneapolis : Fortress Press, 2000, S. 360.
Friday, August 28, 2009
A Pastoral Letter on recent actions of the ELCA
Weekend of August 29th & 30th, 2009
Thirteenth Sunday after Pentecost
Dear Friends,
This past week, the Evangelical Lutheran Church in America (our denomination), approved recommendations to bless same-gender marriages and ordain persons in such marriages to become pastors. In my pastoral writings, I try to anticipate the questions of my readers in order to give clarity and relevance to my message. However, as you can well imagine, it is unrealistic for me to presume that I could accomplish this objective for the writing currently at hand. What I hope to set forth in this writing is a reflection on what the ELCA has voted to do, what the Bible says concerning this subject, and how I plan to respond to this situation.
Over the course of the last decade, I have prayed much and read extensively on this issue – and have participated in many discussions with other clergy and laity on topics related to this matter. I therefore, conclude that the Word of God (the Bible) does not give legitimacy or authority for the Church to: a) confer God’s blessing on same-gender marriages, nor to b) hold the sin of homoerotic intercourse above any other sins that I myself am guilty of. I write these words in a spirit of repentance and acknowledgement of my own unworthiness to serve in the pastoral office. It is solely by the innocent suffering and death of Christ on the Cross that each of us is made right and acceptable to God our Father.
Disclaimer: If you are unable to commit yourself to the reading of this document in full – please discard it now, as reading only a portion of it will convey an incomplete and presumably erroneous sense of my teaching.
Additionally, in order to restrict the length of this epistle, I will not in most cases be quoting the Scriptural references that I cite – but instead ask you to look them up on your own. There is no particular translation of the Bible that you will need in order to comprehend the points that I am trying to make. Two translations that I highly recommend are the New Revised Standard Version (NRSV) and the English Standard Version (ESV), however any translation will suffice (including RSV, KJV, NIV, etc.).
The Measures that the ELCA has adopted
The following is the tally of the voting at the Churchwide Assembly on this matter:
Resolution 3: “RESOLVED, that in the implementation of any resolutions on ministry policies, the ELCA commit itself to bear one another's burdens, love the neighbor, and respect the bound consciences of all." (Adopted 771-230 as amended)
Resolution 1: “RESOLVED, that the ELCA commit itself to finding ways to allow congregations that choose to do so to recognize, support and hold publicly accountable life-long, monogamous, same-gender relationships.” (Adopted 619-402)
Resolution 2: “RESOLVED, that the ELCA commit itself to finding a way for people in such publicly accountable, lifelong, monogamous, same-gender relationships to serve as rostered leaders of this church.” (Adopted 559-451)
Resolution 4: This resolution called upon members to respect the bound consciences of those with whom they disagree; declared intent to allow structured flexibility in decision-making about candidacy and the call process; eliminated the prohibition of rostered service by members in publicly accountable, lifelong, monogamous same-gender relationships; recognized and committed to respect the conviction of members who believe that the ELCA should not call or roster people in committed same-gender relationships; called for development of accountability guidelines; directed that amendments to ministry policy documents be drafted and approved; and stated that this church continue to trust congregations, bishops, synods and others responsible for determining who should be called into public ministry. (Adopted 667-307 as amended)
This summary has been taken from Bishop Mark Hanson’s (our Presiding Bishop) letter to pastors – which I will include in full in the September newsletter. As you can see by the relative closeness of the voting – the ELCA is a church body that is deeply divided on this issue. For our purposes here, I do not believe that there is anything to be gained by my summarizing the arguments of each side. In fact, “sides” might be a more appropriate term as persons of this denomination are scattered along the spectrum from “strongly support” to “strongly oppose.” I will restrict my comments to simply calling the ELCA to repent for denying the authority of God’s Word – and also for treating Christians who are gay and lesbian as pawns.
The real issue before this Church is not homosexuality – but Biblical Authority. An overwhelming majority of pastors and theologians in this denomination teach that the Bible has been written completely by human creation, and thus its authority can be tempered by contemporary interpretation. This has led to the contention of many pastors and theologians that not every teaching in the Holy Scriptures can be applied to circumstances that we face today. There are also those who teach that Scripture contains many errors that must be sifted through in order to find the truth of God’s actually inspired “Word.” According to these perspectives of the doctrines on Holy Scripture – it is easy to understand why so many of our leaders deny the authority of the Bible to hold sway on our decisions related to this Church’s policies on human sexuality.
In seminary, I was taught to apply these “critical” methods to the study of Holy Scripture. Although I had believed that our professors were teaching us how to uncover the truth of what the Bible says, I came to realize during my first couple of years as a parish pastor that I had been set morally adrift and had become skeptical concerning the truth of Holy Scripture. It is still shocking for me to remember that there was a time in my ministry when I was generally confused about what was “really” right and wrong according to the Bible. My journey back to Christian discipleship involved repenting of my sins and unbelief, the abandoning of attitudes and methods for studying the Bible which cast suspicion on biblical authority, remedial reading on studying Holy Scripture, and asking God to realign my morals and moral teaching with His will and Word. I left seminary with a solid theological education, for which I continue to be grateful, but I also left as an “enlightened and morally confused” individual. The Holy Spirit through the Holy Scriptures has convicted me of my sins and faithless beliefs, and has transformed me into a student of the Bible who is cautious of any interpretation of Scripture which diminishes the Bible’s authority over my life and that of the Church. Thus, I am grieved that our denomination has reached a place where God’s Word is put to a vote.
I am also grieved that we have allowed this denomination to treat real “flesh and blood” Christians as pawns on a game board. Christians who are gay and lesbian do not deserve to be treated as an instrument for advancing the cause that the Bible does not speak to today’s issues. While there are persons who are gay and lesbian who have called for these measures, I suspect that there are many more persons who are gay and lesbian who recognize that this denomination has compromised the witness of Scripture in order to return this decision.
I am also certain that there are a majority of persons in our denomination who would contend that I am wrong – and that this issue is about homosexuality. I suspect that there are many persons who could coherently argue that it is an affront for me to charge that the ELCA has misused persons who are gay and lesbian in this struggle over biblical authority. However, I am convinced that we have wronged persons who are gay and lesbian by our actions, and I apologize to persons who are gay and lesbian in our parish and outside of it for the wrongs that we have committed. I also apologize to the many faithful Christians within and without our parish whose faith has been harmed – and whose trust in the Holy Scriptures has been weakened.
I believe, teach, and confess that the primary author of the Bible is the Holy Spirit – and that while it may contain a varied witness as to many of the events and sayings that it reports, that it is unquestionably true and contains no errors. I also contend that the Holy Scriptures are the true Word of God and can be trusted as having authority over us. Wherein there is a conflict between what is appropriate in our given culture or our own minds – faithful Christians must submit to what the Scriptures teach. Whenever we as the Church or we as individuals teach something that is contrary to the witness of Holy Scripture – we are in error and called upon to repent.
What the Bible says about same-gender marriage
The truth is that the Bible does not say anything about the marriage of same-gender couples. The Bible does not speak of marriage as being anything other than the union of one man and one woman. Jesus bears witness to this in his own teaching. For example, in Matthew 19, we read: “3 Some Pharisees came to him, and to test him they asked, "Is it lawful for a man to divorce his wife for any cause?" 4 He answered, "Have you not read that the one who made them at the beginning 'made them male and female,' 5 and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'?” (Matthew 19:3-5).
The teaching of the Bible on homoerotic intercourse is clear and consistent throughout. However, some distinction must be made between same-gender sex and the sodomizing of persons by heterosexual males, which is also condemned in the Bible. Some of the passages often cited as bearing witness against gay and lesbian relationships are actually written concerning the type of perversion that occurs in “prison rape.” This is what was occurring in Sodom (Genesis 19). In the ancient world (and conceivably today) there were sexual deviants who attempted to protect and dominate their “turf” by raping other males. Whenever we encounter passages in Holy Scripture which is condemning this behavior – I would argue that we are not dealing with texts that are addressing gay and lesbian sexual relationships. These texts are condemning rape and the harming of others through sexually deviant means. Thus, I would argue that the passages of Scripture which reference Sodom are not relevant to the question of what the Bible says about same-gender sexual relationships (see 2 Peter 2:6 and Jude 1:7). An issue for readers of the New Revised Standard Version (a translation commonly read in American churches today – including our own) is that the translators of the NRSV have translated the Greek word (the New Testament was written in Koine Greek) “arsenokoi,” as “sodomite.” The word is more accurately – and more commonly – translated as “homosexual male.” The word refers to the practice of one male having intercourse with another male. To use the word “sodomite” is to cause the reader to assume that rape is being referred to.
The Bible calls homoerotic sexual activity sin – even when that activity is being engaged in by consenting adults. It must be noted that homosexual attraction is not condemned – only the behavior of actually engaging in homoerotic sexual activity is addressed. I do not believe that it is either helpful or necessary for me to quote the passages of Scripture that speak directly to homoerotic intercourse here. The relevant passages are: Leviticus 18:22, Leviticus 20:13, Romans 1:26-27, 1 Corinthians 6:9, and 1 Timothy 1:9-10. The witness of Scripture lacks any passage that commends the practice of homosexual intercourse as being blessed by God or being pleasing to God. Therefore, the Church is acting on its own and without Scriptural authority when it attempts to confer God’s blessing on same-gender marriages. When such a blessing is offered it is a false blessing, and the person offering it is answerable for this offense against God’s Word. We are reminded of this in Ezekiel 3 and 33: “17 Mortal, I have made you a sentinel for the house of Israel; whenever you hear a word from my mouth, you shall give them warning from me. 18 If I say to the wicked, "You shall surely die," and you give them no warning, or speak to warn the wicked from their wicked way, in order to save their life, those wicked persons shall die for their iniquity; but their blood I will require at your hand.” (Ezekiel 3:17-18, see also Ezek. 33:6).
HOWEVER, before we yield to the sinful temptation to set apart those who engage in homoerotic sexual activity as being graver sinners that we ourselves, hear the Word of God in Revelation 21:7-8: “7 Those who conquer will inherit these things, and I will be their God and they will be my children. 8 But as for the cowardly, the faithless, the polluted, the murderers, the fornicators, the sorcerers, the idolaters, and all liars, their place will be in the lake that burns with fire and sulfur, which is the second death." Notice that before God lying carries the same sentence as fornication and murder. Is there anyone among us who is innocent of lying? Idolatry is also condemned – is there anyone among us who has never placed something else in their life ahead of Christ? Not attending worship in order to participate in other worthy activities is idolatry, and the speaking of any untruths is lying. All of us are unworthy of God’s favor, and it is in no way helpful for Christians to classify one type of sinful behavior as worse than others.
I love our members who are gay and lesbian in the same way – and to the same degree – as I do our members who are straight. While the Bible does not permit clergy to marry persons of the same gender – it most certainly does not give legitimacy to treating Christians who are gay and lesbian as being greater sinners than we sinners who are heterosexual. In terms of heterosexuality, it has been my observation that a majority of Christian couples in their 30’s and younger live together before becoming married. Sex outside of marriage is sex outside of marriage, regardless of whether the couple is straight or gay.
Certainly, I do recognize that gay couples are not afforded the same opportunity as heterosexual couples to marry under my ministry – and that this is reflective of my having a double-standard. I suspect that I will never be able to offer anything better than the double-standard of saying on one hand that non-celibate gays and lesbians are loved by God and should be welcomed by the church, and yet on the other hand confessing that the Bible does not give me the authority to confer God’s blessing on the marriages of same-gendered couples. In fact, I would suggest that what brings about the impasse between liberal and traditional pastors and theologians is our efforts to clean up the messiness of this double-standard. I do not believe that we can simply “clean up” the messiness concerning how the church deals with the issue of homosexual attraction and behavior. We are given no authority to bless that which God does not bless, nor are we entrusted with the responsibility to condemn those for whom Christ died.
Since homosexuality is outside of the natural order of God’s creation, I do not believe that neat and tidy answers can be provided for how the church deals with this issue. I believe that homosexuality is a reflection of the brokenness that we all share in the fallen humanity in which we were born. We are all broken in some way or another – if that is not true than there are some who are without sin (and St. Paul puts to rest that claim in Romans 3:23). For the sake of Christ’s death on the cross, God forgives our sins and makes us right with Himself – and that is what we call divine grace. It must be remembered that this grace cost Jesus his life and was paid out in his holy and precious blood and innocent suffering and death. None of us deserves to be redeemed by God, nor to have our sins forgiven over and over again. But daily through the Holy Spirit, for the sake of our Lord Jesus – this is what God has chosen to do.
Those who know me also know that very frequently my mouth “runneth over.” I have gone to the Father innumerable times and begged Him to forgive me for the idle talk that I have engaged in and the foolish and impure things that I have said. God would have been justified in telling me the first time that I knew what I was doing when I opened my mouth. He would have been justified even more so still in telling me on the subsequent times that I have sought His forgiveness that since I went out and committed again the same things that He had previously forgiven me – that I obviously had no desire to truly repent on the previous occasions that I sought His grace. And yet, it is God’s good pleasure to forgive us over and over again, and to reconcile us unto Himself. I do not believe that the Church has the legitimacy to say that persons who engage in homoerotic intercourse have cut themselves off from the true life of discipleship. Nurturing the relationships that Christians who are gay and lesbian have with God is of much more importance to me than wrangling over how we might legitimize their relationships with one another.
You may have noticed that I intentionally use the term “Christians who are gay and lesbian” rather than “homosexual Christians” – which is more commonly used in the wider culture. The reason for this is that I believe what the doctrines on Holy Baptism teach – that in baptism God lays His claim on us and adopts us as His true daughters and sons. I contend that the Church’s teachings on Holy Baptism dictate that our identity is rooted first and foremost in our baptisms – not in our sexual orientation or behavior. Let me say it again – our identity before God and among our Christian sisters and brothers is not found in whether we are gay or straight but in our baptism. Ultimately, whether we are straight or gay, we are baptized children of God – and our value and worth is to be found therein.
As long as I am your pastor, I am responsible for the care of your souls. Therefore, I am not as concerned about your sexual orientation as I am about your relationship with God. As baptized children of God, you have been created in the image of God (see Genesis 1:26-32), and God has chosen to redeem you and make you right with Himself through the sacrifice and merit of Christ Jesus alone. God loves you deeply and breaks down every barrier that stands between you and Him. I pray that our members who are gay and lesbian feel free to share with me that they are gay – and know that I do not judge them. I pray that our members who are straight also know that I do not judge them either. I regularly make private confession to pastors in my ministerium (the Society of the Holy Trinity) and God through the Holy Scriptures confronts me daily with the knowledge of my sins. I approach pastoral care always with the remembrance that I am the chief of sinners. I have also noticed that the Bible speaks against judging others and possessing Pharisaic attitudes as forcefully as it does in condemning sinful behaviors.
If any good can come from this tragedy that the national church has given us – perhaps we can learn that one does not need to first rid themselves of their sins and “clean up” their lives before coming to Christ. I hope that this situation will embolden us to reach out to everyone and anyone with the good news of Jesus Christ – without asking them to first straighten out their lives before they are ready to receive the saving message. I pray that it will encourage all those persons who place themselves on the “margins” of the Christian faith to hear the message that God has brought you near by the blood of Christ (see Ephesians 2:13).
How will I respond to the changes in our denomination’s teaching and practice?
When I signed the letter of call that you extended to me in April 2007, I pledged to you that I would serve you faithfully as your pastor. My signature bears public witness to my pledge to act always in what is in your best interest and to lead in a fashion which merits your trust. Despite last week’s voting, these things remain binding on my life and ministry among you. Although I am upset and grieved that our denomination has voted to undercut the vows that I made when I was ordained (I took a vow at ordination to teach and preach in accordance with the Holy Scriptures, the Lutheran Confessions, and the historic Creeds of the Christian Church), I am not released from these vows and will continue to pray for God’s grace and help to live according to them. It is thus my desire to remain as your pastor, even as I am uncertain as to whether or not I can remain in the ELCA for the duration of my ministry. I am 36 years old, which means that I have at least another 30 years or more before I retire. I am not sure that I have the emotional stamina to remain in the ELCA for such a lengthy time – nor do I imagine that that will be God’s will for my ministry. The truth is that I find myself at odds with the ELCA in the matters of biblical authority, language used to speak of God in worship, perspectives on Israel, the communing of persons who are not baptized, how we should deal with other religions, and a number of other important issues. This does not bode well for my future in this denomination.
Acting in your best interest, I will not be proposing for you to leave the denomination. Instead, I encourage us to remain connected to the Southwestern Pennsylvania Synod. Congregations who cut themselves off from the Synod run the risk of being isolated and without the assistance of others when help is warranted. Finances in our parish are “tight,” and I worry about your capacity to afford a full-time pastor in the future. Thus, it would be most unfaithful for me to make any attempt to lead you out of the denomination when you may not be able to continue “full-time” ministry out in the future. I will also not abandon you in order to change denominations. So, at this point, I am not going anywhere and do not intend to lead you out of the ELCA. I will be attending the meetings that our Bishop has scheduled for our synod to deal with this issue and other issues related to the future of our synod. It is my desire to remain as your pastor and as an active participant in the life of our Synod.
It is also important for me to remind us again that our parish cannot afford to lose any of our members – regardless of which side of the debate that they find themselves on. I also pray that members will not choose to withhold financial giving from the congregations. We are barely able to meet our financial obligations presently, and the loss of financial support from our members will bring an end to my ministry among you, and necessitate the conversation of moving to a new model of ministry for the parish. In fact, the future of our congregations depends heavily on greater participation of more of our members in worship and the sharing of God’s gifts of time, treasure, and talent with the congregations. I encourage you to use this season of uncertainty concerning our denomination to grow in your faith, to grow in your worship attendance, to grow in your prayer life, and to grow in your reading of Holy Scripture. Many times, I believe, God uses such seasons to sow seeds that will come into fruition in other seasons that He will later provide. Perhaps this is a season that is useful for the growing of disciples among the Lutherans in America.
Love,
Pastor DM Roser
Thirteenth Sunday after Pentecost
Dear Friends,
This past week, the Evangelical Lutheran Church in America (our denomination), approved recommendations to bless same-gender marriages and ordain persons in such marriages to become pastors. In my pastoral writings, I try to anticipate the questions of my readers in order to give clarity and relevance to my message. However, as you can well imagine, it is unrealistic for me to presume that I could accomplish this objective for the writing currently at hand. What I hope to set forth in this writing is a reflection on what the ELCA has voted to do, what the Bible says concerning this subject, and how I plan to respond to this situation.
Over the course of the last decade, I have prayed much and read extensively on this issue – and have participated in many discussions with other clergy and laity on topics related to this matter. I therefore, conclude that the Word of God (the Bible) does not give legitimacy or authority for the Church to: a) confer God’s blessing on same-gender marriages, nor to b) hold the sin of homoerotic intercourse above any other sins that I myself am guilty of. I write these words in a spirit of repentance and acknowledgement of my own unworthiness to serve in the pastoral office. It is solely by the innocent suffering and death of Christ on the Cross that each of us is made right and acceptable to God our Father.
Disclaimer: If you are unable to commit yourself to the reading of this document in full – please discard it now, as reading only a portion of it will convey an incomplete and presumably erroneous sense of my teaching.
Additionally, in order to restrict the length of this epistle, I will not in most cases be quoting the Scriptural references that I cite – but instead ask you to look them up on your own. There is no particular translation of the Bible that you will need in order to comprehend the points that I am trying to make. Two translations that I highly recommend are the New Revised Standard Version (NRSV) and the English Standard Version (ESV), however any translation will suffice (including RSV, KJV, NIV, etc.).
The Measures that the ELCA has adopted
The following is the tally of the voting at the Churchwide Assembly on this matter:
Resolution 3: “RESOLVED, that in the implementation of any resolutions on ministry policies, the ELCA commit itself to bear one another's burdens, love the neighbor, and respect the bound consciences of all." (Adopted 771-230 as amended)
Resolution 1: “RESOLVED, that the ELCA commit itself to finding ways to allow congregations that choose to do so to recognize, support and hold publicly accountable life-long, monogamous, same-gender relationships.” (Adopted 619-402)
Resolution 2: “RESOLVED, that the ELCA commit itself to finding a way for people in such publicly accountable, lifelong, monogamous, same-gender relationships to serve as rostered leaders of this church.” (Adopted 559-451)
Resolution 4: This resolution called upon members to respect the bound consciences of those with whom they disagree; declared intent to allow structured flexibility in decision-making about candidacy and the call process; eliminated the prohibition of rostered service by members in publicly accountable, lifelong, monogamous same-gender relationships; recognized and committed to respect the conviction of members who believe that the ELCA should not call or roster people in committed same-gender relationships; called for development of accountability guidelines; directed that amendments to ministry policy documents be drafted and approved; and stated that this church continue to trust congregations, bishops, synods and others responsible for determining who should be called into public ministry. (Adopted 667-307 as amended)
This summary has been taken from Bishop Mark Hanson’s (our Presiding Bishop) letter to pastors – which I will include in full in the September newsletter. As you can see by the relative closeness of the voting – the ELCA is a church body that is deeply divided on this issue. For our purposes here, I do not believe that there is anything to be gained by my summarizing the arguments of each side. In fact, “sides” might be a more appropriate term as persons of this denomination are scattered along the spectrum from “strongly support” to “strongly oppose.” I will restrict my comments to simply calling the ELCA to repent for denying the authority of God’s Word – and also for treating Christians who are gay and lesbian as pawns.
The real issue before this Church is not homosexuality – but Biblical Authority. An overwhelming majority of pastors and theologians in this denomination teach that the Bible has been written completely by human creation, and thus its authority can be tempered by contemporary interpretation. This has led to the contention of many pastors and theologians that not every teaching in the Holy Scriptures can be applied to circumstances that we face today. There are also those who teach that Scripture contains many errors that must be sifted through in order to find the truth of God’s actually inspired “Word.” According to these perspectives of the doctrines on Holy Scripture – it is easy to understand why so many of our leaders deny the authority of the Bible to hold sway on our decisions related to this Church’s policies on human sexuality.
In seminary, I was taught to apply these “critical” methods to the study of Holy Scripture. Although I had believed that our professors were teaching us how to uncover the truth of what the Bible says, I came to realize during my first couple of years as a parish pastor that I had been set morally adrift and had become skeptical concerning the truth of Holy Scripture. It is still shocking for me to remember that there was a time in my ministry when I was generally confused about what was “really” right and wrong according to the Bible. My journey back to Christian discipleship involved repenting of my sins and unbelief, the abandoning of attitudes and methods for studying the Bible which cast suspicion on biblical authority, remedial reading on studying Holy Scripture, and asking God to realign my morals and moral teaching with His will and Word. I left seminary with a solid theological education, for which I continue to be grateful, but I also left as an “enlightened and morally confused” individual. The Holy Spirit through the Holy Scriptures has convicted me of my sins and faithless beliefs, and has transformed me into a student of the Bible who is cautious of any interpretation of Scripture which diminishes the Bible’s authority over my life and that of the Church. Thus, I am grieved that our denomination has reached a place where God’s Word is put to a vote.
I am also grieved that we have allowed this denomination to treat real “flesh and blood” Christians as pawns on a game board. Christians who are gay and lesbian do not deserve to be treated as an instrument for advancing the cause that the Bible does not speak to today’s issues. While there are persons who are gay and lesbian who have called for these measures, I suspect that there are many more persons who are gay and lesbian who recognize that this denomination has compromised the witness of Scripture in order to return this decision.
I am also certain that there are a majority of persons in our denomination who would contend that I am wrong – and that this issue is about homosexuality. I suspect that there are many persons who could coherently argue that it is an affront for me to charge that the ELCA has misused persons who are gay and lesbian in this struggle over biblical authority. However, I am convinced that we have wronged persons who are gay and lesbian by our actions, and I apologize to persons who are gay and lesbian in our parish and outside of it for the wrongs that we have committed. I also apologize to the many faithful Christians within and without our parish whose faith has been harmed – and whose trust in the Holy Scriptures has been weakened.
I believe, teach, and confess that the primary author of the Bible is the Holy Spirit – and that while it may contain a varied witness as to many of the events and sayings that it reports, that it is unquestionably true and contains no errors. I also contend that the Holy Scriptures are the true Word of God and can be trusted as having authority over us. Wherein there is a conflict between what is appropriate in our given culture or our own minds – faithful Christians must submit to what the Scriptures teach. Whenever we as the Church or we as individuals teach something that is contrary to the witness of Holy Scripture – we are in error and called upon to repent.
What the Bible says about same-gender marriage
The truth is that the Bible does not say anything about the marriage of same-gender couples. The Bible does not speak of marriage as being anything other than the union of one man and one woman. Jesus bears witness to this in his own teaching. For example, in Matthew 19, we read: “3 Some Pharisees came to him, and to test him they asked, "Is it lawful for a man to divorce his wife for any cause?" 4 He answered, "Have you not read that the one who made them at the beginning 'made them male and female,' 5 and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'?” (Matthew 19:3-5).
The teaching of the Bible on homoerotic intercourse is clear and consistent throughout. However, some distinction must be made between same-gender sex and the sodomizing of persons by heterosexual males, which is also condemned in the Bible. Some of the passages often cited as bearing witness against gay and lesbian relationships are actually written concerning the type of perversion that occurs in “prison rape.” This is what was occurring in Sodom (Genesis 19). In the ancient world (and conceivably today) there were sexual deviants who attempted to protect and dominate their “turf” by raping other males. Whenever we encounter passages in Holy Scripture which is condemning this behavior – I would argue that we are not dealing with texts that are addressing gay and lesbian sexual relationships. These texts are condemning rape and the harming of others through sexually deviant means. Thus, I would argue that the passages of Scripture which reference Sodom are not relevant to the question of what the Bible says about same-gender sexual relationships (see 2 Peter 2:6 and Jude 1:7). An issue for readers of the New Revised Standard Version (a translation commonly read in American churches today – including our own) is that the translators of the NRSV have translated the Greek word (the New Testament was written in Koine Greek) “arsenokoi,” as “sodomite.” The word is more accurately – and more commonly – translated as “homosexual male.” The word refers to the practice of one male having intercourse with another male. To use the word “sodomite” is to cause the reader to assume that rape is being referred to.
The Bible calls homoerotic sexual activity sin – even when that activity is being engaged in by consenting adults. It must be noted that homosexual attraction is not condemned – only the behavior of actually engaging in homoerotic sexual activity is addressed. I do not believe that it is either helpful or necessary for me to quote the passages of Scripture that speak directly to homoerotic intercourse here. The relevant passages are: Leviticus 18:22, Leviticus 20:13, Romans 1:26-27, 1 Corinthians 6:9, and 1 Timothy 1:9-10. The witness of Scripture lacks any passage that commends the practice of homosexual intercourse as being blessed by God or being pleasing to God. Therefore, the Church is acting on its own and without Scriptural authority when it attempts to confer God’s blessing on same-gender marriages. When such a blessing is offered it is a false blessing, and the person offering it is answerable for this offense against God’s Word. We are reminded of this in Ezekiel 3 and 33: “17 Mortal, I have made you a sentinel for the house of Israel; whenever you hear a word from my mouth, you shall give them warning from me. 18 If I say to the wicked, "You shall surely die," and you give them no warning, or speak to warn the wicked from their wicked way, in order to save their life, those wicked persons shall die for their iniquity; but their blood I will require at your hand.” (Ezekiel 3:17-18, see also Ezek. 33:6).
HOWEVER, before we yield to the sinful temptation to set apart those who engage in homoerotic sexual activity as being graver sinners that we ourselves, hear the Word of God in Revelation 21:7-8: “7 Those who conquer will inherit these things, and I will be their God and they will be my children. 8 But as for the cowardly, the faithless, the polluted, the murderers, the fornicators, the sorcerers, the idolaters, and all liars, their place will be in the lake that burns with fire and sulfur, which is the second death." Notice that before God lying carries the same sentence as fornication and murder. Is there anyone among us who is innocent of lying? Idolatry is also condemned – is there anyone among us who has never placed something else in their life ahead of Christ? Not attending worship in order to participate in other worthy activities is idolatry, and the speaking of any untruths is lying. All of us are unworthy of God’s favor, and it is in no way helpful for Christians to classify one type of sinful behavior as worse than others.
I love our members who are gay and lesbian in the same way – and to the same degree – as I do our members who are straight. While the Bible does not permit clergy to marry persons of the same gender – it most certainly does not give legitimacy to treating Christians who are gay and lesbian as being greater sinners than we sinners who are heterosexual. In terms of heterosexuality, it has been my observation that a majority of Christian couples in their 30’s and younger live together before becoming married. Sex outside of marriage is sex outside of marriage, regardless of whether the couple is straight or gay.
Certainly, I do recognize that gay couples are not afforded the same opportunity as heterosexual couples to marry under my ministry – and that this is reflective of my having a double-standard. I suspect that I will never be able to offer anything better than the double-standard of saying on one hand that non-celibate gays and lesbians are loved by God and should be welcomed by the church, and yet on the other hand confessing that the Bible does not give me the authority to confer God’s blessing on the marriages of same-gendered couples. In fact, I would suggest that what brings about the impasse between liberal and traditional pastors and theologians is our efforts to clean up the messiness of this double-standard. I do not believe that we can simply “clean up” the messiness concerning how the church deals with the issue of homosexual attraction and behavior. We are given no authority to bless that which God does not bless, nor are we entrusted with the responsibility to condemn those for whom Christ died.
Since homosexuality is outside of the natural order of God’s creation, I do not believe that neat and tidy answers can be provided for how the church deals with this issue. I believe that homosexuality is a reflection of the brokenness that we all share in the fallen humanity in which we were born. We are all broken in some way or another – if that is not true than there are some who are without sin (and St. Paul puts to rest that claim in Romans 3:23). For the sake of Christ’s death on the cross, God forgives our sins and makes us right with Himself – and that is what we call divine grace. It must be remembered that this grace cost Jesus his life and was paid out in his holy and precious blood and innocent suffering and death. None of us deserves to be redeemed by God, nor to have our sins forgiven over and over again. But daily through the Holy Spirit, for the sake of our Lord Jesus – this is what God has chosen to do.
Those who know me also know that very frequently my mouth “runneth over.” I have gone to the Father innumerable times and begged Him to forgive me for the idle talk that I have engaged in and the foolish and impure things that I have said. God would have been justified in telling me the first time that I knew what I was doing when I opened my mouth. He would have been justified even more so still in telling me on the subsequent times that I have sought His forgiveness that since I went out and committed again the same things that He had previously forgiven me – that I obviously had no desire to truly repent on the previous occasions that I sought His grace. And yet, it is God’s good pleasure to forgive us over and over again, and to reconcile us unto Himself. I do not believe that the Church has the legitimacy to say that persons who engage in homoerotic intercourse have cut themselves off from the true life of discipleship. Nurturing the relationships that Christians who are gay and lesbian have with God is of much more importance to me than wrangling over how we might legitimize their relationships with one another.
You may have noticed that I intentionally use the term “Christians who are gay and lesbian” rather than “homosexual Christians” – which is more commonly used in the wider culture. The reason for this is that I believe what the doctrines on Holy Baptism teach – that in baptism God lays His claim on us and adopts us as His true daughters and sons. I contend that the Church’s teachings on Holy Baptism dictate that our identity is rooted first and foremost in our baptisms – not in our sexual orientation or behavior. Let me say it again – our identity before God and among our Christian sisters and brothers is not found in whether we are gay or straight but in our baptism. Ultimately, whether we are straight or gay, we are baptized children of God – and our value and worth is to be found therein.
As long as I am your pastor, I am responsible for the care of your souls. Therefore, I am not as concerned about your sexual orientation as I am about your relationship with God. As baptized children of God, you have been created in the image of God (see Genesis 1:26-32), and God has chosen to redeem you and make you right with Himself through the sacrifice and merit of Christ Jesus alone. God loves you deeply and breaks down every barrier that stands between you and Him. I pray that our members who are gay and lesbian feel free to share with me that they are gay – and know that I do not judge them. I pray that our members who are straight also know that I do not judge them either. I regularly make private confession to pastors in my ministerium (the Society of the Holy Trinity) and God through the Holy Scriptures confronts me daily with the knowledge of my sins. I approach pastoral care always with the remembrance that I am the chief of sinners. I have also noticed that the Bible speaks against judging others and possessing Pharisaic attitudes as forcefully as it does in condemning sinful behaviors.
If any good can come from this tragedy that the national church has given us – perhaps we can learn that one does not need to first rid themselves of their sins and “clean up” their lives before coming to Christ. I hope that this situation will embolden us to reach out to everyone and anyone with the good news of Jesus Christ – without asking them to first straighten out their lives before they are ready to receive the saving message. I pray that it will encourage all those persons who place themselves on the “margins” of the Christian faith to hear the message that God has brought you near by the blood of Christ (see Ephesians 2:13).
How will I respond to the changes in our denomination’s teaching and practice?
When I signed the letter of call that you extended to me in April 2007, I pledged to you that I would serve you faithfully as your pastor. My signature bears public witness to my pledge to act always in what is in your best interest and to lead in a fashion which merits your trust. Despite last week’s voting, these things remain binding on my life and ministry among you. Although I am upset and grieved that our denomination has voted to undercut the vows that I made when I was ordained (I took a vow at ordination to teach and preach in accordance with the Holy Scriptures, the Lutheran Confessions, and the historic Creeds of the Christian Church), I am not released from these vows and will continue to pray for God’s grace and help to live according to them. It is thus my desire to remain as your pastor, even as I am uncertain as to whether or not I can remain in the ELCA for the duration of my ministry. I am 36 years old, which means that I have at least another 30 years or more before I retire. I am not sure that I have the emotional stamina to remain in the ELCA for such a lengthy time – nor do I imagine that that will be God’s will for my ministry. The truth is that I find myself at odds with the ELCA in the matters of biblical authority, language used to speak of God in worship, perspectives on Israel, the communing of persons who are not baptized, how we should deal with other religions, and a number of other important issues. This does not bode well for my future in this denomination.
Acting in your best interest, I will not be proposing for you to leave the denomination. Instead, I encourage us to remain connected to the Southwestern Pennsylvania Synod. Congregations who cut themselves off from the Synod run the risk of being isolated and without the assistance of others when help is warranted. Finances in our parish are “tight,” and I worry about your capacity to afford a full-time pastor in the future. Thus, it would be most unfaithful for me to make any attempt to lead you out of the denomination when you may not be able to continue “full-time” ministry out in the future. I will also not abandon you in order to change denominations. So, at this point, I am not going anywhere and do not intend to lead you out of the ELCA. I will be attending the meetings that our Bishop has scheduled for our synod to deal with this issue and other issues related to the future of our synod. It is my desire to remain as your pastor and as an active participant in the life of our Synod.
It is also important for me to remind us again that our parish cannot afford to lose any of our members – regardless of which side of the debate that they find themselves on. I also pray that members will not choose to withhold financial giving from the congregations. We are barely able to meet our financial obligations presently, and the loss of financial support from our members will bring an end to my ministry among you, and necessitate the conversation of moving to a new model of ministry for the parish. In fact, the future of our congregations depends heavily on greater participation of more of our members in worship and the sharing of God’s gifts of time, treasure, and talent with the congregations. I encourage you to use this season of uncertainty concerning our denomination to grow in your faith, to grow in your worship attendance, to grow in your prayer life, and to grow in your reading of Holy Scripture. Many times, I believe, God uses such seasons to sow seeds that will come into fruition in other seasons that He will later provide. Perhaps this is a season that is useful for the growing of disciples among the Lutherans in America.
Love,
Pastor DM Roser
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