The Diminution of God as Father

Shrimp here, wondering why it seems that items like the following are published by ELCA Bishops only after they have left that office? Shrimp out, Bansemer in.

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The Diminution of God as Father
(And his Holy Pronouns)

by Richard Bansemer, Salem, Virginia
(Bishop Emeritus of the Virginia Synod, ELCA)
It is right to say that we are neither male nor female in the sight of God.¹  In the world to come, we neither marry nor are given in marriage.²   We are simply children...children of the resurrection³,  and I think it is safe to say, children of the Heavenly Father, for "When we cry, 'Abba! Father!' it is that very Spirit bearing witness with our spirit that we are children of God."⁴  The word "children" implies fathers and mothers, just as fathers and mothers imply children. There is the rub. The overwhelming Scriptural witness and church tradition make it clear that the first person of the Holy Trinity is God the Father, and he has a Son, whose name is Jesus, and, come the day of resurrection, we will be newly spiritually bodied,⁵  but still children of this God.

Since we who read articles like this are still in the body, we are part of the Church Militant. We are not yet fully into the Church Triumphant, though we can sense it at times when we sing with the angels and archangels and all the company of heaven. While still in our flesh, we need persons unlike ourselves to balance us, persons who make us whole. Perhaps the first and most unselfish thing we ever say to ourselves is, "I am not enough by myself. I need, I want, a helpmate." Even this is not enough. We need to belong to and join in the chorus of angels and archangels. We need and want to be like the threefold cord (spouse or friend, self and God) that will not be quickly broken.⁶   Mystery upon mystery, we need God the Father every bit as much as God the Son and God the Holy Spirit.

The movement in the church to reduce God pronouns (usually with the obvious exception of God the Son) is an attempt, I think, to make sure that none of us think of God as a male or a female, as we know "male" and "female."⁷   And that is good. Yet, in the attempt to define God as neither male nor female, in essence we have dehumanized God the Father, as though the incarnation was beneath him, and "Father" no longer applies. Therefore, his deep and personal love for us is abusively diminished, and Collects and prayers directed directly to him in public worship are rare. Even as we found it hard to love a Holy "Ghost," and changed the "Ghost" to "Spirit," loving a God the "Father" who cannot be personally addressed by name, effectively makes God the Father not the first person of the Trinity, but simply "the deity," the "O God," or the "God's Self," (whatever that means) without power and without benevolence, and most importantly, without persona. In short, without gravitas.

For Jesus it was otherwise. "Father" is the name for God on the lips of Jesus from childhood to the cross and beyond. Of him he was not ashamed. Jesus taught us to pray to the Father, in both the Gospel of Luke and the Gospel of Matthew.⁸   The very first recorded words from the lips of Jesus were spoken as a boy in the temple about his Father's house.⁹   The John 17 prayer on behalf of us, his disciples, was directed to God the Father. His Garden of Gethsemane prayer, asking that the cup may pass from him, was directed to God the Father.¹⁰   At least two of his prayers from the cross contain the word "Father." The first spoken words of Jesus to the disciples after the resurrection mention his pending Ascension to the "Father."¹¹  At the resurrection tomb, the first words out of the mouth of Jesus were words about the Father: "Jesus said to her (Mary), "Do not hold on to me, because I have not yet ascended to the Father. But go to my brothers and say to them, 'I am ascending to my Father and your Father, to my God and your God.'"¹²   On that same day of resurrection, in the evening, Jesus first met with his disciples and referenced the Father with words of peace: "Peace be with you. As the Father has sent me, so I send you. Jesus gave us the Great Commission as recorded in the very last two verses of Matthew with the explicit direct instruction to baptize in the name of the Father, Son and Holy Spirit.¹³

In the Gospel of John, which is undeniably God the Father dominated, "Father" appears approximately 112 times. Other references to fathers include regular earthly fathers, including father Abraham, and a single reference by Jesus to "your father the devil." It is a telling passage:

"Jesus said to them, "If God were your Father, you would love me, for I came from God and now I am here. I did not come on my own, but he sent me. Why do you not understand what I say? It is because you cannot accept my word. You are from your father the devil, and you choose to do your father's desires. He was a murderer from the beginning and does not stand in the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies."¹⁴

So, there is such a thing as a father devil, and this reality, I suspect, is what belies the need for so many to diminish God the Father. But if we do that, if we succumb to the worst of fathers, then the worst of fathers wins. And we are no long Fathered. We are simply a child of "O God," whatever that means.

Recall these passages from John regarding our God the Father:

• "The Father loves the Son and places all things in his hands."¹⁵


• "But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father seeks such as these to worship him." ¹⁶


• "Jesus said to them, 'Very truly, I tell you, the Son can do nothing on his own, but only what he sees the Father doing; for whatever the Father does, the Son does likewise.'"¹⁷


• "No one can come to me unless drawn by the Father who sent me; and I will raise that person up on the last day."¹⁸


• "Then they said to him, "Where is your Father?" Jesus answered, "You know neither me nor my Father. If you knew me, you would know my Father also."¹⁹

Of course, the argument against all this quoting and prose is simply to respond by saying that we do not deny a word of what has been written above; we worship the Father as ardently as we ever have. To that possible response to this article, I can only say "Thank you, but I wish it were clearer to me. I wish you were as clear as Jesus." And, I might add, with tongue in cheek, that I have yet to read a single "correction," or complaint, about calling the devil a "he!"

Once this church was able to hold on to a mystery and a paradox without blushing, but now the mystery of God as principally Father has become an issue. G. K. Chesterton wrote: "Mysticism keeps men sane. As long as you have mystery you have health; when you destroy mystery you create morbidity." He went on to say that ordinary folk are mystics, because they permit twilight. If two truths stood in contradiction, both were accepted and we lived with it.

The "morbidity problem" of the Evangelical Lutheran Church in America church could very well be partially related to our language for God. In short, we have injured ourselves as a church, causing a disunity through stilted and sterile language for God.

Once we could call God "Father" and think nothing at all about human fathers and their many foibles. We must learn to do it again. We should be like the child in the lap of Jesus who becomes the example of how we receive the kingdom of God. For those who have had an abusive father or mother, or have been one themselves, there can be great comfort in Jesus' words: "The Father and I are one."²⁰

Though it is easy to find voluminous references for Jesus calling God "Father" in the New Testament, what is often overlooked is the simple profound fact that when the Father speaks in the New Testament, He is calling Jesus "Son."²¹  More specifically, it is "My Son."²²  More specifically yet, "My beloved Son."²³  It is out loud and personal both at the baptism of Jesus and on the mountain where Jesus was transfigured. The relationship of Father-Son is reciprocal. So it is with us, as Father-daughter, or Father-son. Deny it and we worship a lesser God.

Luther would complain vehemently, I think, about this deliberate but theologically careless development in our church. He wrote these familiar words regarding the first article of the Apostles' Creed:  I believe in God, the Father almighty, maker of heaven and earth.

What does this mean?

Answer: I believe that God has created me and all that exists; that he has given me and still sustains my body and soul, all my limbs and senses, my reason and all the faculties of my mind, together with food and clothing, house and home, family and property; that he provides me daily and abundantly with all the necessities of life, protects me from all danger, and preserves me from all evil. All this he does out of his pure, fatherly, and divine goodness and mercy, without any merit or worthiness on my part. For all of this I am bound to thank, praise, serve, and obey him. This is most certainly true.

There is no easy way to proceed unless we "go back to the future," reclaim our heritage and identity as astute and precise theologians, or simply depend upon the rest of Christendom not to follow where we mislead. God the Father should be lifted up as the God who creates, sustains, provides, and protects us, as in the creed above, and who sends us his beloved Son in love.

God the Father is the only perfect Father that has ever been, and he is unlike any father or mother we have ever known, or any parent we may have been. He precedes us, with the Son and Spirit from the dawn of creation. He demands a loyalty from us unequal to all others. He has a holy name, which we dare not disregard or diminish, except at our own peril of having a lesser God than the one Jesus called "Father."

God the Father forever needs and desires us as his very own "beloved." This God is filled with Fatherly Goodness and mercy, worthy of pronouns by the millions, the one to whom Jesus in his great prayer for us in John 17 ends with these words: "I made your name known to them (Father), and I will make it known, so that the love with which you have loved me may be in them, and I in them."

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Footnotes
1  Gal 3:28

2  Mt 22:30

3  Lk 20:36

4  Rom 8:15-16

5  1 Cor 15:44

6  Ec 4:12

7  An apophetic approach

8  Mt 6:6, Lk 11:2

9  Lk 2:49

10  Mt 26:39, 42

11  Lk 23:34, 46

12  Jn 20:17

13  Mt 28:19-20

14  Jn 8:42-44

15  Jn 3:35

16  Jn 4:23

17  Jn 5:19

18  Jn 6:44

19  Jn 8:19

20  Jn 10:30

21  Jn 3:17, Mt 17:15, Mk 9:7

22  Lk 9:35

23  Mt. 3:17, 17:5, Mk 9:7

Things that make you go Hmmm

Presently the ELCA website is trumpeting a new production apparently underwritten by churchwide:

Native Nations: Standing Together for Civil Rights

Peter Coyote hosts “Native Nations: Standing Together for Civil Rights,” a television program the ELCA produced for air on ABC network affiliate stations. It chronicles the American Indians’ struggle for civil rights, and the creation of the National Indian Lutheran Board to raise funds and awareness for that struggle. Native Nations tells the story of standing together for sovereignty, justice and civil rights. The program will air October 12 through December 14.

Which caused Clam to wonder, is there actually ANY secular social/political cause on which Higgins Road would not spend benevolence dollars?

It is not that social issue are not important, to be clear. It is not that the American Indians were not generally mistreated, and quite grossly so, by European settlers. Indeed a portion of Mrs. Clam's heritage is a Native American nation that was forcibly resettled 1000 miles from their home. Clam gets the point.

What causes Clam to go Hmmm is the question of priorities. We are living in one great mission field here in the United States, and since the formation of the ELCA, new mission starts are down 60%. Nor are we doing better abroad -- gospel preaching missionaries in the field are also down 60%. And yet we find money to produce television series on what are manifestly primarily secular issues. (Clam has not seen the series yet, of course, hence he'll reserve judgment on the specific content.)

Bishop Reveals Own Spine!!!

Shrimp here, with a nod toward the Episcopal Spine Alert! blog ("Charting the evolution & evidence of backbones among contemporary Catholic clergy).

Bishop Michael Pryse (more on him here, and do read the comments, too) revealed in his report to the Convention to the Eastern Synod, Evangelical Lutheran Church in Canada (ELCIC), last month that he has a spine by publicly censuring the congregation that "ordained" Lionel Ketola (a gay man "married" to another gay man) as well as all of the ELCIC clergy who participated in Mr. Ketola's "ordination" last May 16. This despite Bishop Pryse's own expressed desire that GLBT persons not be barred from ordination for being in a same-sex relationship, as well as the Eastern Synod's own "progressive" (on such matters) nature.

No one seemed to be more surprised by this development than Lutherans Concerned/North America, given the extreme spin of its own press release on the censures.

So when Bishop Michael Pryse of the Eastern Synod of the ELCIC publicly censured the congregation at the synod's July 9–13 assembly in London, Ontario, it was not a surprise. But what was surprising was that the synod assembly, which meets every two years, also passed resolutions that encourage the bishop and synod council to exercise restraint in disciplining pastors and congregations who in good conscience call pastors like Lionel Ketola, and those who in good conscience bless or marry same-gender couples.

Yeah, big surprise that in a synod that "has advanced the cause of full ecclesial inclusivity for gay, lesbian, bisexual, transgendered (GLBT) persons in a number of ways" (see Bishop Pryse's report below). with the Bible Study led by Tana Kjos. Yes, that Tana Kjos -- life partner of Augsburg Fortress' star writer Kelly Fryer, with whom she is also partner in A Renewal Enterprise (A.R.E) and as the synodically blessed "pastoral leaders" at Christ the King Lutheran Church in the Chicago Loop.

Here is the entire section of Bishop Pryse's Report dealing with this censure -- the boldface in certain sentences and clauses has been, except for the section subtitle, added by Shrimp for emphasis (For the Convention's response, see further below.)

We want to be a synod that is engaged by challenging questions.

Our synod continues to engage significant issues of social policy through the Public Policy Advisory Committee, the Service working group and the work of numerous volunteers who represent us in a variant of church relation social justice collations. We have addressed questions of aboriginal rights, social housing, health care and poverty. The question we face that stirs the most controversy, however, concerns theological struggles around questions of inclusivity and the place of gay and lesbian persons in the church.

On April 20, 2008, Holy Cross Evangelical Lutheran Church in Newmarket, ON voted to issue a call to a candidate who has not been approved for ordination through the candidacy processes of the Evangelical Lutheran Church in Canada (ELCIC). This action marked a serious breach of the constitutional obligation of all congregations and rostered persons to “abide loyally by the constitution, administrative bylaws and enactments of this church and those of the synod of which it becomes a part.” ELCIC Constitution Article VI, Section 3. Specifically, by issuing this call, Holy Cross congregation has chosen to disregard its obligation to “assure that only those on the roster of this church serve it in a pastoral capacity, except as this principle is waived in a specific instance with the approval of the bishop of the synod, subject to review by the synod council.” ELCIC Administrative Bylaws, Part II, Section 2h. Since that time, I understand that an irregular service of ordination occurred and that several of our synodical pastors participated in the service by vesting and/or participating in the rite of laying on of hands. I am aware of some, but not all, of those who participated in this way. Regardless, neither the ELCIC nor any of our Full Communion partners will recognize the validity of this irregular rite and Mr. Ketola is not recognized as being a rostered minister of this church.

After much soul searching, conversation and considered reflection, I have come to the conclusion that any rostered person who vested for this service and/or participated in a rite of laying on of hands will have chosen to publicly participate in an action that our church prohibits and, as such, is subject to subsequent disciplinary action.

The ELCIC Manual on Discipline for Rostered Ministers specifies a series of disciplinary consequences, one of which constitutes public censure and admonition. Given the circumstances and present context, I have concluded that this is an appropriate response. As such, I am today, in the presence of this synod, publicly censuring and admonishing those clerics who participated in this unauthorized act.

I am also publicly censuring and admonishing Holy Cross congregation and have concluded that I am obliged to, in due time, appoint an investigative committee to examine this situation as per ELCIC Administrative Bylaws, Part II, Section 6c. This committee will then report and bring recommendations to the Synod Council at their November 2008 meeting. While the constitution does not specify a range of discipline for congregations in such circumstances, it does say that the Synod Council may, upon recommendation of the committee, suspend or exclude the congregation from this church.

As noted in previous communication with Holy Cross congregation and the Eastern Synod clergy roster, “I am committed to working toward ending practices that preclude the full participation of all God’s people in the life of the church, regardless of sexual orientation. I realize that many ... share a similar commitment and might see participation in this service as a way of giving public expression to this position. Indeed, when viewed from a very local perspective, some may be tempted to think this is an appropriate way to proceed. However, when viewed from a wider perspective, I believe that this action required participants to abandon several foundational and confessional principles which inform our church’s understanding of ecclesiastical polity and the role, identity and functioning of its rostered leaders. In short, these are principles whose affirmation we owe to one another as we engage important questions as a wider community of faith.”

In recent years, our synod has advanced the cause of full ecclesial inclusivity for gay, lesbian, bisexual, transgendered (GLBT) persons in a number of ways. We have done so honestly and with integrity in a way that is respectful of the opinions of our partners in the life of the wider church. I am not unmindful of the appropriate role that acts of civil disobedience can play in significant process of political change. I do, however, believe that such actions are only warranted under conditions where legislative mechanisms to achieve change are either unavailable or so corrupted as to be ineffective. I do not believe that either of these scenarios is the case within the ELCIC.

Such mechanisms are available to us, and while not without fault or frustration, are ultimately the only effective means of achieving the reform that some of us might seek. Change is possible and I believe it will happen.I believe that we will soon experience a day when individuals in circumstances such as Mr. Ketola will be regularly ordained by the whole church and not irregularly ordained by a small segment of the church. This is the goal I seek.

However, I am also mindful of the pain, suffering and violence which is daily visited upon GLBT persons throughout the world. This is more than just an arcane church fight. This is an issue which affects a great many people in very real and tangible ways. As such, our church’s inability to address this situation in a way that acknowledges the legitimate differences that Christian people can experience with regard to this question is deeply distressing to me. It troubles me even more, that good, faithful members and leaders of our church have come to the conclusion that disobedience is the only way this cause can be advanced. The status quo cannot be allowed to continue.

I have made my case in a variety of other forums and won’t repeat my arguments here except to say that the so-called “local option” is the only way forward. I intend to continue to advance this cause within the ELCIC and encourage our synod to do likewise. We need to agree to disagree. Let’s get on with it!

Okay, so Bishop Pryse was not particularly happy to discover this spine. Neither was the Convention, of which LC/NA reports:

On encouraging restraint in discipline of congregations and pastors:

• The Eastern Synod Assembly encourage our Bishop and Synod Council to exercise restraint in disciplining those congregations, pastors and members who, as a matter of conscience, call individuals who are "self-declared and practicing homosexuals."


• That the Eastern Synod Assembly encourage our Bishop and Synod council to exercise restraint in disciplining those pastors who as a matter of conscience bless or marry same-gendered couples in compliance with provincial law.

It must be noted with slight surprise that the second resolution, on blessings and marriages, was contained in a single motion with the restraint resolution and passed with without a single comment having been offered during the debate and discussion.

So perhaps the spine that no one seems to want will be dissolving pretty soon. But at least for a brief moment....

Shrimp out.

CORE Connection - August 2008

CORE Connection - News from Lutheran CORE - August 2008

A PDF version of this newsletter is available online at http://www.lutherancore.org/newsletters.shtml

You are encouraged to copy this newsletter and to share it widely.


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ELCA Synods renew their commitment to Scripture

Nearly two-thirds of the ELCA’s 65 synods reaffirmed their commitment to Scripture and to reading and studying the Bible at their 2008 Synod Assemblies.

These reaffirmations came in response to a five-year initiative approved by the 2007 ELCA Churchwide Assembly called “Book of Faith: Lutherans Read the Bible.”

Through a resolution approved by their synod assemblies, 41 synods made a commitment to become a “Book of Faith Synod.”

Synods have committed themselves “to live in and from the Word of God in all our meetings, assemblies and events, so that as we regularly and increasingly hear, read, study, share and are engaged by God’s Word, we lead by example in faithful service and holy living.” The synods also asked their congregations to make similar commitments.

Synod assembly voting members were asked to “covenant together to begin a regular practice of Bible study and prayer, gathering with others in their congregation and/or community to speak and hear the Word from one another.”

The resolution explains the purpose of this effort is “in order to become more fluent in the first language of faith -- the language of Scripture -- that we might live into our calling as a people renewed, enlivened, empowered, and sent by the Word.”

“This is an initiative and not a program,” explained Dr. Diane L. Jacobson, director of the Book of Faith initiative and professor of Old Testament at Luther Seminary in St. Paul, Minn. “It’s really a matter of you taking the vision and deciding as a congregation how you’re going to have Scripture become more a part of the culture of your congregation.”

“The enthusiasm for the Book of Faith initiative is palpable,” Jacobson said. “There is a groundswell of interest in this initiative. It’s an enormous opportunity that we have.”

Lutheran CORE is very supportive of this effort and all efforts to recommit the ELCA, its synods, congregations, and members to Scripture and to regular Bible study. Lutheran CORE’s mission is to seek to preserve within the ELCA the authority of God’s Word according to the Lutheran confessions.

The ELCA has a strong commitment to Scripture in its Confession of Faith which is included in the churchwide, synod and congregational constitutions: “This church accepts the canonical Scriptures of the Old and New Testaments as the inspired Word of God and the authoritative source and norm of its proclamation, faith, and life.”

As the source of the Church’s proclamation, faith, and life, Christians draw their understandings for faith and life from the Bible. As the norm of the Church’s proclamation, faith, and life, Christians look to the Bible to define what is a faithful interpretation of the Christian faith.

Lutheran CORE offers resources for studying and discussing the authority of Scripture that may be helpful to ELCA members and congregations especially during the “Book of Faith” emphasis.

These resources are available at www.lutherancore.org in the education resources section:

A Lutheran Statement on the Authority and Interpretation of Scripture in the Church explains the significance of the debate on the authority of Scripture in the ELCA and Lutheran CORE’s commitment to the authority of God’s Word.

Rightly Explaining the Word of Truth: A Bible Study on the Authority and Interpretation of Scripture, a five-session Bible study by Pastor Steven King of Holy Cross Lutheran Church, Maple Lake, Minn.

Lutherans Approach the Bible, a summary of the confessional Lutheran approach to the authority and interpretation of the Bible by the Rev. Dr. Roy A. Harrisville III, pastor of Our Savior’s Lutheran Church, Menomonie, Wis.

We encourage members of ELCA congregations to use these resources as a part of their continued study of Scripture and its authority.


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Lutheran CORE Steering Committee makes plans for future

The Lutheran CORE Steering Committee met July 15 at Zion Lutheran Church in Brentwood, Pa.

Steering Committee actions included:

+ Reviewed the five emphases of Lutheran CORE and efforts in each area.

+ Discussed Draft Social Statement on Human Sexuality and importance of submitting responses by Nov. 1.

+ Discussed the need to encourage congregations that have stopped attending synod assemblies because of frustrations with the politics and theology of more radical synods to re-engage in their synod and the ELCA and to support our efforts.

+ Planned to encourage Synod Councils to request that any change in ELCA ordination standards require a two-thirds vote.

+ Received report on ELCA Church Council meeting and plans to have a Lutheran CORE representative attend Church Council meetings.

+ Received reports from member organizations including WordAlone and LC3.

+ Discussed fund-raising and need to coordinate fund-raising with member organizations.

+ Received reports from Lutheran CORE Synod Coordinators.

+ Received report on Lutheran CORE Advisory Council meeting. Advisory Council suggested consideration of a “confessing movement.” They also recommended drafting an Open Letter on sexuality draft. The next Advisory Council meeting is March 9-10.

+ Discussed Lutheran CORE table at ELCA Global Mission Event in La Crosse, Wis.

+ Discussed concerns over reductions in ELCA missionaries. A group is being formed to send missionaries. Lutheran CORE will work with both the ELCA and with alternative mission organization.

+ Asked the Rev. Paull Spring to prepare a “pastoral letter” to Lutheran CORE constituency.

+ Discussed plans for 2009 ELCA Churchwide Assembly.

+ Discussed plans for Lutheran CORE gathering Sept. 25-26, 2009.

+ Endorsed Sola Publishing and will encourage the use of its materials.

The next meeting of the Steering Committee will be Sept. 23 at Holy Trinity Lutheran Church in Abington, Pa.


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Article by Lutheran CORE leader printed by Lutheran magazine

An article by the Rev. Paull Spring, chairman of the Lutheran CORE Steering Committee, was printed in The Lutheran magazine for August.

Spring, the retired bishop of the Northwestern Pennsylvania Synod, responded to a question that asked, “What’s at stake for Lutheran CORE and the ELCA?”

“My reply was that we in Lutheran CORE (Coalition for Reform) are concerned for the interpretation of the Bible as God’s word of law and gospel and for the confessional integrity of the ELCA as a Lutheran church body. I added that what truly troubles us in Lutheran CORE is the question, ‘Who’s in charge of the church?’ Is it private opinion and the relativistic mood of the times -- does the world set the agenda for the church or is it Scripture and the confessions of our church?”

“Biblical authority as God’s word of law and gospel is CORE’s chief concern. We hope Book of Faith, the current ELCA initiative to study the Bible, will move our church toward a more Lutheran approach to the Bible,” Spring wrote.

He also highlighted Lutheran CORE’s efforts to uphold the standard for marriage as a lifelong union of one man and one woman, traditional Trinitarian language for God, evangelism, and global mission.

“We in Lutheran CORE pray regularly for our church and our synodical and churchwide leaders. We are neither liberal nor conservative -- but centrist. We focus on the role of Scripture and confession. Most of all, with the Spirit’s help, we seek to lift up the work of Christ and his word for our church.

We could not obtain permission from Augsburg Fortress to reprint the entire article. It can be read online at http://www.thelutheran.org/article/article_buy.cfm?article_id=7316.


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Bishop permits pastor to preside at same-sex marriage

An ELCA pastor in California will preside at a same-sex marriage with permission of his bishop, reports the Ventura County Star.

“In a fight where Scripture is often used against gay marriage, the Rev. Brian Elster says God is calling on him to preside over the wedding of two men,” the article says.

The July 4 article -- headlined “Same-sex unions divide faithful: Pastors struggle to reconcile law with Scripture” -- highlights the debate between traditional Christians and those who believe God supports same-sex sexual relationships.

Elster, 54, is the pastor of the Lutheran Church of Our Redeemer in Oxnard, Calif., near Los Angeles.

“Knowing he would be asked by two of his congregants to perform their marriage, he asked for the approval of higher-ups. He said Bishop Dean W. Nelson gave his OK as long as Elster’s own congregational leaders also approved it. That council met twice and voted to sanction Elster’s involvement in the wedding. It wasn’t unanimous,” the article reports.

“What it says is that there is a division in opinion in the congregation that reflects the division of opinion in the community.”

“I’m going out on a limb. There are people who firmly disagree with what I’m going to do,” Elster told the reporter. “When it comes to two people who say they want to enter into a covenant of faithful commitment to each other, what should we do but stand up and applaud.”

Elster told the reporter “his role as a pastor is to recognize God’s presence in people’s lives. And if that presence is nurtured by the union of two people, it’s his job to bless that union.”


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Newspaper: ‘A New Wave of Gay Seminarians’

In a July 16 story headlined, “A new wave of gay seminarians prepares to take the pulpit,” City Pages, an alternative newspaper in Minneapolis, told the stories of four students from Luther Seminary in St. Paul, Minn. -- the ELCA’s largest seminary.

The story says that Lauren Wendt heard a voice in church saying, “Go to seminary” and “You’re gay. Get over it.” Wendt later pursued a same-sex relationship and became a student at Luther.

Margaret Kelly is seeking ordination through Extraordinary Lutheran Ministries because she refuses to abide by the conduct standards for ELCA pastors. She is serving an internship at an ELCA congregation in Washington, D.C.

Brenda Froisland, a woman in a same-sex relationship, is serving as a lay minister at an ELCA congregation in Minneapolis. The 2005 graduate’s approval for ordination has been “postponed indefinitely” by the Minneapolis Synod awaiting a change in policy regarding the ordination of practicing gay and lesbian persons.

Also featured was Dustin Nelson, a Master of Arts student who is not seeking ordination.


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German Lutherans do not elect gay bishop

The Rev. Horst Gorski, a gay activist, was one of two finalists to be the Lutheran bishop of Schleswig in northern Germany.

The election attracted significant media attention in Europe and North America. News reports suggested that the election of Gorski could result in a division in the Lutheran World Federation similar to that in the Anglican Communion.

The Rev. Gerhard Ulrich was elected bishop of the Schleswig Diocese, one of three dioceses of the Northelbian Evangelical-Lutheran Church. Ulrich defeated Gorski 77-56 in the July 12 election.

Even though news reports showed opposition to Gorski based on his sexual behavior, Gorski told reporters that homosexuality played no part in the vote. Rather, he said it was more of an urban-rural debate.


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Texas ordination defies ELCA teaching and policy

Lura N. Groen -- a woman who was not approved for ordination by the ELCA because she refused to abide by ELCA standards for pastors -- was ordained Saturday, July 26, at Grace Evangelical Lutheran Church in Houston, Texas. The congregation voted to call Groen on April 27.

The Rev. Arnold Tiemeyer, a retired ELCA pastor from Audubon, Pa., presided at the ordination. The Rev. Dr. Stephen Ray, a United Church of Christ pastor and professor at Garrett-Evangelical Theological Seminary in Evanston, Ill., preached.

“Calling someone who is not on the ELCA clergy roster is in violation of the congregation’s constitution (C6.03.c). It is also a breach of their covenant with the other ELCA congregations,” Texas-Louisiana Gulf Coast Synod Bishop Michael Rinehart wrote in a June 13 message to synod leaders. “Calling a pastor who is not on the ELCA clergy roster could open them up to disciplinary action.”

“She will not be considered an ELCA pastor . . . she would not be ordained into this church or any other church we are aware of.” Rinehart wrote.

“Accepting this call could jeopardize a future application to be on the ELCA clergy roster,” he said.

“We don’t know how the bishop will respond,” Groen said in a TV interview. “He has the freedom to not discipline us or to discipline us. That is his choice. He has spoken to me personally on a personal level and been very warm and welcoming.

“He has told the congregation not to expect discipline,” she said.

The ordination was planned as a media event with “a designated area for the press at the service” and time scheduled for media interviews. A $100/plate fund-raising dinner was held following the ordination.

“To be quite honest, availability for press interviews just prior to the event and preferred seating for the press left me and others with the feeling of a publicity stunt,” Rinehart wrote.

This was the second unauthorized ordination of a person who refused to abide by ELCA standards for ordained ministers this year.

Three former ELCA bishops -- the Revs. Darold Beekmann, Lowell Erdahl, and L. David Brown -- were among the ELCA pastors who participated in the unauthorized ordination of Jennifer Nagel, a woman in a same-sex relationship, Jan. 19 in Minneapolis.

The participants in these ordinations have acted in ways that violate the ELCA constitution. The ELCA constitution states that “Ordained ministers shall be subject to discipline for . . . willfully disregarding the provisions of the constitution or bylaws of this church” (C20.21.01).

Neither woman was approved for ordination in accordance with the standards and process outlined in the ELCA constitution (C7.31.13).

Groen, a graduate of the Lutheran Theological Seminary at Philadelphia, was “approved for call” by Extraordinary Lutheran Ministries, an organization that “approves” the ordinations of individuals who refuse to abide by the ELCA’s standards for the sexual conduct of pastors.

Vision and Expectations -- Ordained Ministers in the Evangelical Lutheran Church in America explains: “The expectations of this church regarding the sexual conduct of its ordained ministers are grounded in the understanding that human sexuality is a gift from God and that ordained ministers are to live in such a way as to honor this gift. Ordained ministers are expected to reject sexual promiscuity, the manipulation of others for purposes of sexual gratification, and all attempts of sexual seduction and sexual harassment, including taking physical or emotional advantage of others. Single ordained ministers are expected to live a chaste life. Married ordained ministers are expected to live in fidelity to their spouses, giving expression to sexual intimacy within a marriage relationship that is mutual, chaste, and faithful. Ordained ministers who are homosexual in their self-understanding are expected to abstain from homosexual sexual relationships.”

Extraordinary Lutheran Ministries reports that it “credentials and rosters qualified candidates of all sexual orientations and gender identities for ministry.” Its web site reports 38 “rostered clergy,” five people “approved for call” and three seminarians.
Some ELM-rostered clergy are serving as pastors in ELCA congregations in violation of ELCA constitutional standards. ELM reports that there have been 14 unauthorized ordinations of pastors in the ELCA’s 20-year history and one ordination in the Evangelical Lutheran in Canada.

The ELCA has more than 17,000 pastors and 10,000 congregations.


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New California bishop challenges ELCA teaching and policy

A newly-elected ELCA bishop has been publicly challenging ELCA teaching and policy regarding same-sex sexual relationships since being elected bishop.

The Rev. Mark Holmerud was elected bishop of the Sierra Pacific Synod on April 26 and was installed as bishop on July 12.

Holmerud spoke at the Lutherans Concerned Assembly July 3-6 in San Francisco. Lutherans Concerned is one of the organizations advocating change in ELCA teaching and policy on same-sex sexual relationships. Lutherans Concerned is working for the acceptance of the sexual behavior of “lesbian, gay, bisexual, and transgender” people.

The Lutherans Concerned Assembly included worship and workshops led by individuals removed from the ELCA clergy roster for misconduct and those ordained in defiance of church policy and procedure.

Holmerud also was a part of the Lutherans Concerned entry in the San Francisco “LGBT Pride” Parade on June 29. The parade is well known for extravagant displays of homosexuality.

“Bishop Holmerud and his wife Debbi rode on the back of a convertible leading a group of 45 Lutherans Concerned supporters,” reported an internet blog that posted a photo of the bishop in the parade. It is believed to be the first time an ELCA bishop has participated in the event which celebrates LGBT sexuality.

In a June 13 letter regarding same-sex marriages in California, Holmerud explained that even though he understands that ELCA teaching and policy does not allow an ELCA pastor to preside at a same-sex marriage, he does not “have intentions to bring charges for discipline against a pastor who chooses to solemnize a same-gender marriage.”

At his installation service, Holmerud promised to “discharge (his) duties in accordance with the Holy Scriptures and the Confessions of the Lutheran Church and in harmony with the constitution of this synod.”

According ELCA synod constitutions bishops are to:

+ “Preach, teach, and administer the sacraments in accord with the Confession of Faith of this church” (S8.12a).

+ “Practice leadership in strengthening the unity of the Church and in so doing:

“1. Exercise oversight of the preaching, teaching, and administration of the sacraments within this synod in accord with the Confession of Faith of this church;

“2. Be responsible for administering the constitutionally established processes for the resolution of controversies and for the discipline of ordained ministers, other rostered leaders, and congregations of this synod” (S8.12h).

Vision and Expectations: Ordained Ministers in the Evangelical Lutheran Church in America -- the document that articulates the ELCA’s expectations of its pastors -- explains that individual pastors, congregations, or synods must be faithful to the teaching and practice of the ELCA:

+ “Pastoral identity carries with it expectations and accountabilities that are determined by the whole Church and not simply by a given congregation, synod, institution, or agency served by the ordained minister.

“The Evangelical Lutheran Church in America has high expectations for those who serve within the ordained ministry of this church. It does so because it recognizes that when offense is given by an ordained minister, the witness of the gospel may be impaired and the ability to carry out public ministry is threatened.”

+ “It is essential for an ordained minister to be able to understand and faithfully interpret the Scriptures and the Christian tradition. In this question the Evangelical Lutheran Church in America asks that its ordained ministers assume responsibility for upholding this church’s doctrinal tradition through faithful preaching and teaching. All who have been ordained and who serve as pastors in this church are expected to accept and adhere to the Confession of Faith of the Evangelical Lutheran Church in America. . . .

“In identifying specific documents as normative for preaching and teaching, this church expects its ordained ministers to understand that the faith of the church is corporate, not individualistic; catholic, not sectarian; orthodox, not heretical. The Evangelical Lutheran Church in America expects that its ordained ministers teach nothing ‘that departs from the Scriptures or the catholic church’ (Conclusion to the Augsburg Confession).”


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Resources available to help in responding to sexuality draft

Lutheran CORE has provided resources to assist ELCA members as they respond to Draft Social Statement on Human Sexuality. Lutheran CORE encourages ELCA members to submit a response to the statement by the Nov. 1 deadline.

Links to detailed reviews of the draft statement and to other helpful documents on human sexuality are available at www.lutherancore.org in the marriage and family educational resources section.

An Open Letter calling for major revisions to Draft Social Statement on Human Sexuality was prepared by Lutheran CORE. ELCA members are invited to add their names to this Open Letter as a part of their response to the draft social statement.

The first draft of the social statement was released in March. You may request a copy by calling 1-800-638-3522, ext. 2996. Members of ELCA congregations have the opportunity to respond to the draft until Nov. 1. A response form is provided in the draft document. A link to the draft and to the ELCA’s online response form is available at www.lutherancore.org.

Links to these resources are available in the marriage and family resource area of www.lutherancore.org:

+ An Open Letter to the Task Force for ELCA Studies on Sexuality and the ELCA Church Council and Conference of Bishops

+ Lutheran CORE’s summary response to Draft Social Statement on Human Sexuality

+ A Response from Lutheran CORE to Draft Social Statement on Human Sexuality by retired ELCA bishops Kenneth Sauer and Paull Spring

+ “Some Questions and Answers about the ELCA Sexuality Discussions”

+ “Keeping Faith” -- arguments that support upholding the biblical norms for sexuality

+ “A Critique of the Draft Social Statement on Human Sexuality” by the Rev. Dr. Carl E. Braaten

+ “A Sexual Ethic for Teletubbies, or Lutherans Embrace a Formless World” by Dr. Robert Benne

+ “Some Critical Observations on the Use of Scripture in the ELCA Draft Social Statement on Human Sexuality” by the Rev. Dr. Stephen Hultgren

+ Open Letter to the ELCA sexuality task force and the ELCA bishops about the Draft Social Statement on Human Sexuality” by the Rev. Dr. Stephen Hultgren

+ “What Are They Talking About?” two reviews of Draft Social Statement on Human Sexuality by the Rev. Jonathan Jenkins

+ “A Pastoral Letter on the Continuing Discussion in the ELCA Concerning Homosexuality” by the Rev. Tom Renquist

+ “The Bible and Sexual Boundaries” by the Rev. Dr. Craig R. Koester

+ “New Testament on Homosexuality: Denying God’s Purpose” by the Rev. Dr. Walter F. Taylor Jr.

+ “Law and Sexual Behavior” by the Rev. Dr. Gerhard O. Forde

+ “The Normative Character of Scripture for Matters of Faith and Life: Human Sexuality in Light of Romans 1:16-32” by the Rev. Dr. Gerhard O. Forde

+ “Is Orientation the Issue?” by the Rev. Dr. James H. Burtness

+ “Is it lawful to marry?” by the Rev. Philip Nesvig

+ “The Authority of Scripture in the ‘Homosex’ Debate” by the Rev. Dr. Robert A. J. Gagnon

+ “How Bad Is Homosexual Practice According to Scripture and Does Scripture’s Indictment Apply to Committed Homosexual Unions?” by the Rev. Dr. Robert A. J. Gagnon

+ “The Bukoba Statement” by the Bishops of the Evangelical Lutheran Church in Tanzania

+ “Sexuality: Some Common Convictions,” ELCA Church Council Message (1996)

+ “Vision and Expectations -- Ordained Ministers in the Evangelical Lutheran Church in America”

+ “Sex, Marriage and Family,” A Social Statement of the Lutheran Church in America (1970)

+ “Human Sexuality and Sexual Behavior,” a Social Statement of The American Lutheran Church (1980)

+ “Teachings and Practice on Marriage, Divorce, and Remarriage,” a Social Statement of The American Lutheran Church (1982)

David Baer, editor and writer

The Eyes of Texas Are Upon Us

Shrimp here. The eyes of Texas -- or at least (according to Lutheran (True!) Confessions) the eyes of Houston -- were upon Grace Lutheran Church which demonstrated that, indeed, it "is not your average Lutheran church" (you did click the link to its website, didn't you?) by providing for the out-of-the-ordinary ordination of Lura Groen, about whom we have previously written here and here, last Saturday afternoon.

Houston's City Controller and City Councilwoman, both out-and-proud lesbians, were co-chairladies of the post-ordination, $100 per plate, fund-raising dinner gala where apparently a proclamation by Houston's Mayor declaring July 26 "Pastor Lura Groen Day" was read. Pretty heady way to begin one's ministry, no?

Meanwhile OutSmart, "Houston's gay, lesbian, bi, and trans magazine," reports that Texas-Louisiana Gulf Coast Synod Bishop Michael Rinehart "says he will take advantage of the 2007 call for restraint until [the 2009 ELCA Churchwide Assembly]."

"I have been very pleased to receive the welcome of the bishop," Groen tells OutSmart. "I understand that the bishop is under many pressures and needs to do his job to be the bishop, so I have been very pleased that he has been personally welcoming to me."

Shrimp -- now awaiting confirmation that either Miss Groen is providing positive spin or Bishop Rinehart was earlier engaging in a little ecclesial sabre rattling (but not holding our breath waiting -- out.

A New Wave of Gay Seminarians...

Shrimp here. Minneapolis' City Pages, part of the chain of progressive newspapers that includes the Village Voice, is currently featuring the story headlined "A new wave of gay seminarians prepares to take the pulpit".

Subheaded "The Lutheran church struggles with its policy on homosexuality and the meaning of 'all God's children,'" reporter Bradley Campbell tells the story of three current Luther Seminary students -- Lauren Wendt, Margaret Kelly, and Dustin Nelson -- and one recent graduate, Brenda Froisland, whose approval for ordination has been "postponed indefinitely" while awaiting the ELCA to change it policy regarding the ordination of practicing gay and lesbian persons.

Also included, at least on the website, are extended sidebar interviews on Extraordinary Lutheran Ministries and WordAlone. All are well-written and worth reading, though you'll note a certain inability to comprehend the Bible's and Church's opposition to homosexual relations, most tellingly illustrated by Campbell's description where WordAlone's Executive Director Pastor Mark Chavez "has the soft voice of kindergarten teacher. It belies his fire and brimstone rhetoric…"

Read it all and weep. It's important. Tip of the claw to Lutheran (True!) Confessions. Shrimp out.

CORE Connection - July 2008

CORE Connection - News from Lutheran CORE - July 2008

A PDF version of this newsletter is available online at
http://www.lutherancore.org/newsletters.shtml
You are encouraged to copy this newsletter and to share it widely.


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CORE offers Open Letter on Sexuality Draft

Lutheran CORE has drafted an Open Letter to the Task Force for ELCA Studies on Sexuality and the ELCA Church Council and Conference of Bishops in response to the Draft Social Statement on Human Sexuality.

Lutheran CORE (Coalition for Reform) is a coalition of individuals, congregations and reform movements in the ELCA that seeks to preserve within the ELCA the authority of Scripture according to the Lutheran Confessions.

Lutheran CORE seeks to be a voice for the solid, faithful core that is the majority of ELCA members, pastors and congregations.

The Open Letter is signed by the 11 members of the Lutheran CORE Steering Committee and the 18 members of the Lutheran CORE Advisory Council. ELCA members are invited to add their names to this Open Letter as a part of their response to the draft social statement. You may request that your name be added to this open letter by sending your request to Lutheran CORE.

Lutheran CORE also encourages ELCA members to submit a response to Draft Social Statement on Human Sexuality by the November 1, 2008, deadline. A response form is provided in the draft document. A link to the ELCA's online response form is available at www.lutherancore.org.

Links to detailed reviews of the draft statement and to other helpful documents on human sexuality are available at www.lutherancore.org in the marriage and family educational resources section.

Following is the text of the Open Letter:

An Open Letter to the Task Force for ELCA Studies on Sexuality and the ELCA Church Council and Conference of Bishops
As members of the Evangelical Lutheran Church in America — both pastors and lay people — we care deeply about the life and ministry of the ELCA. Because of our commitment to Christ and the Church, we cannot support the adoption of Draft Social Statement on Human Sexuality in its current form. We respectfully request that the social statement that you recommend to the 2009 ELCA Churchwide Assembly be significantly different from the current text.

We are grateful for the members of the Task Force who have given themselves to this difficult work for the sake of the Church. We realize that very different theological perspectives on human sexuality are represented on the Task Force and are present in the ELCA. Coming to agreement on language that would be acceptable to all must have been difficult. However, as a document that will provide teaching and policy for the ELCA for years to come, a social statement on human sexuality must be more than acceptable, it must be faithful to the consistent witness of Scripture on human sexuality.

We are very supportive of portions of Draft Social Statement on Human Sexuality. We support the affirmation of marriage as a lifelong covenant of faithfulness between one man and one woman and as the most appropriate place for physical intimacy. We appreciate the concern expressed about cohabitation, promiscuity, premarital sex, and our sexualized society and its many victims. We support the call for pastoral care and compassion for all people.

The ELCA Confession of Faith states: "This church accepts the canonical Scriptures of the Old and New Testaments as the inspired Word of God and the authoritative source and norm of its proclamation, faith, and life" (ELCA Constitution 2.03). However, Draft Social Statement on Human Sexuality distances us from our biblical heritage. We ask that you allow Scripture to be the source of the statement's teaching on sexuality by moving clearly from biblical interpretation to practical application in dealing with issues of marriage, family, and sexuality. We also ask that you allow Scripture to be the norm of the statement's teaching on sexuality by clearly affirming biblical norms for sexuality and sexual behavior.

Draft Social Statement on Human Sexuality confuses the role of Law and Gospel in addressing human sexuality. A social statement naturally flows from the Law. It describes God's intention for us and for society. God uses the Law both to order the world and to reveal our sinfulness. The Lutheran tradition places sexuality within the doctrines of creation and the Law. The draft attempts to place sexuality within the saving work of Christ, the Gospel. Incarnation and justification are key to understanding salvation, but creation and God's Law shape Christian understandings of sexuality and ethics. God uses Christ's birth, death and resurrection to provide salvation, but God uses creation and the Law — including Jesus' own teaching — to reveal God's intentions for sexual morality. We ask that you affirm human sexuality as a part of God's created order for the world and affirm marriage as God's intention for humanity "from the beginning of creation" (Mark 10:6-9, Genesis 2:24). We also ask that you affirm the role of the Ten Commandments in sexual ethics, especially the Sixth Commandment. We recommend that you rewrite the theological foundation for discussing sexuality in a way that acknowledges the role of God in shaping creation and the role of God's law in ordering society.

Draft Social Statement on Human Sexuality rightly affirms that we are justified by grace through faith. We ask that the social statement you present in 2009 affirm that all are sinners who are justified by grace through faith but also recognize that God justifies sinners rather than justifying sins. We also request that you note the difference between forgiveness and acceptance. God forgives sinners and accepts them, but God's acceptance of sinners does not mean that God accepts sins. We request that you maintain the relationship and order of the two great commandments from Jesus: love for God and love for neighbor (Mark 12:29-31).

Draft Social Statement on Human Sexuality fails to acknowledge the Scriptural prohibitions of homosexual behavior in both Old Testament and New Testament. It also fails to recognize the 2005 ELCA Churchwide Assembly decision to "continue to respect the guidance of the 1993 statement of the Conference of Bishops" which clearly stated that "there is basis neither in Scripture nor tradition for the establishment of an official ceremony by this church for the blessing of a homosexual relationship." We respectfully request that you acknowledge both the teaching of Scripture and the content of Christian tradition regarding homosexual behavior.

Draft Social Statement on Human Sexuality does not provide a helpful framework for members of the ELCA to consider areas of human sexuality. ELCA social statements are to provide a framework for ethical decision making by ELCA members. They must be written in a way that most church members can understand and apply to their lives. The 1996 ELCA Church Council Message Sexuality: Some Common Convictions is much more helpful. The 1996 Message and the social statements of the ELCA's predecessor churches explain matters of sexuality in a way that is both easy to understand and faithful. The ELCA would do better to continue to rely on these existing documents than to adopt the current draft. We suggest that you draw on these documents in significant ways in drafting the social statement that you will recommend in 2009. We ask that you draw content for the statement more directly from traditional Christian interpretation of Scripture and the Christian moral tradition.

We offer this response to Draft Statement on Human Sexuality because of our commitment to the Evangelical Lutheran Church in America. We will continue to pray for the ELCA and for you as you work to draft a social statement on human sexuality that is faithful to Scripture and to traditional Christian interpretations of Scripture and that will guide the ELCA and its members for years to come.

Lutheran CORE Steering Committee
Lutheran CORE Advisory Council

ELCA members are invited to add their names to this open letter.

You may request that your name be added to this open letter by sending an e-mail with your name and address to info@lutherancore.org.

You may also send your request to: Lutheran CORE; 2299 Palmer Drive, Suite 220; New Brighton, MN 55112.


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Indiana-Kentucky Renewal Network reports progress

Members of Lutheran CORE are working for renewal throughout the ELCA. The Indiana - Kentucky Renewal Network — one of the member organizations of Lutheran CORE — has been making significant strides in its ministry in the Indiana-Kentucky Synod. Pastor Larry Gember reports on recent activity:

Bishop James Stuck and the Indiana-Kentucky Synod staff have been very fair to the newly-formed Indiana-Kentucky Renewal Network, which is under the Lutheran CORE umbrella.

One of our members, Pastor Tim Kraemer, is on the Synod Council. While those who share his views on reform seem to be in the minority, he was not afraid to ask the Council for permission to advertise the I-K Renewal Network at the June Synod Assembly.

We asked for "the works" — a booth outside the gathering room, a break-out session on the agenda, and the insertion of our brochure into the packet of ministry brochures.

We were told that we couldn't have a booth because of the synod's new policy, but this same policy also prevented groups like Lutherans Concerned from having a booth.

We were immediately granted permission to have our brochure in the packet. A week before the Assembly, we were informed that we could have one of the four breakout sessions scheduled during the lunch hour, which they advertised in print using our own description of who we are.

We scrambled to bring in a speaker and were graciously accommodated by Pastor Mark Chavez, who represented Lutheran CORE at the session. Mark did a terrific job of explaining the issues clearly and succinctly.

There were about 30 in attendance, and many expressed how happy they were to learn that there was a group out there trying to address their deeply held concerns about the future of the ELCA.

Subsequently, we have been receiving new members from the printed material we were allowed to distribute at the Assembly.

We are grateful to the Indiana-Kentucky Synod for allowing our voice to be heard. Bishop Stuck has not taken a public position, but he is not afraid to let everyone have their say on the matter.

Speaking personally, I know that some pastors in our network are afraid that their involvement with our group will result in some subtle retribution from the synod, especially in seeking calls. I can say, however, that I have just accepted a call after going through the process and experienced absolutely no discrimination from the synod. In fact, when a member of the church I was interviewing at called the synod, alarmed over my participation in Lutheran CORE, she was reassured that I was a very good pastor and that they wouldn't have submitted my name if they weren't confident in my abilities.


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What is Lutheran CORE?

Lutheran CORE (Coalition for Reform) is a coalition of individuals, congregations and reform movements in the ELCA. We seek to preserve within the ELCA the authority of Scripture according to the Lutheran Confessions.

Lutheran CORE's members and participants represent the vast middle of American Lutheranism, spanning geographical regions, vocations, and political and theological viewpoints.

We are united by our common commitment to the authority of Scripture in the life of the ELCA.

Lutheran CORE seeks to be a voice for the solid, faithful core that is the majority of ELCA members, pastors and congregations.

We are a way for those who care about the ELCA to work together for the good of the church and for the sake of its future.

Learn more about Lutheran CORE at www.lutherancore.org.


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Support the work of Lutheran CORE

You may support our efforts to work for positive renewal in the ELCA by sending your gifts to:

Lutheran CORE
c/o WordAlone Network
2299 Palmer Drive, Suite 220
New Brighton, MN 55112

Make checks payable to WordAlone Network and write Lutheran CORE on the memo line. You may give online at www.lutherancore.org.


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ELCA churches, pastors offer same-sex marriages

Some ELCA congregations and pastors in California began offering same-sex marriage services in June.

Lutherans Concerned / Los Angeles posted a list of nine congregations and pastors willing to offer same-sex marriage services to its web site, www.lutheranslove.com. The site also offers an e-mail address for same-sex couples wanting "a church wedding."

Lutherans Concerned is one of the organizations asking for change in ELCA teaching and policy on same-sex sexual relationships.

The actions of these pastors and congregations are contrary to the official teaching and policy of the ELCA.

ELCA Secretary David Swartling responded to a request by California bishops for guidance on same-sex marriages with the following counsel in a May 27 memo:

"The constitution and bylaws, as well as related policy documents of the ELCA, do not provide a basis for pastors of this church to officiate at a same-sex marriage. Under ELCA policy, marriage is defined as a covenantal relationship between a man and a woman. The Churchwide Assembly has had opportunities to change this policy, both to make it less restrictive and to make it more restrictive. It has declined to do so.

"In light of ELCA policy, pastors, synodically authorized ministers, and congregations may be subject to discipline if they officiate at same-sex marriages and allow them to take place in their buildings."

Lutheran CORE appreciates Secretary Swartling's faithful interpretation of the teaching and policy of the ELCA. We lament that some pastors and bishops have been unable to uphold the clear teaching of Scripture and the teaching and policy of the ELCA.

The ELCA teaches that "marriage is a lifelong covenant of faithfulness between a man and a woman" (Sexuality: Some Common Convictions, 1996 ELCA Message).

The 2005 ELCA Churchwide Assembly approved by more than a two-thirds majority a resolution "that the Evangelical Lutheran Church in America continue to respect the guidance of the 1993 statement of the Conference of Bishops."

The 1993 Statement of the ELCA Conference of Bishops reads: "We, as the Conference of Bishops of the Evangelical Lutheran Church in America, recognize that there is basis neither in Scripture nor tradition for the establishment of an official ceremony by this church for the blessing of a homosexual relationship. We, therefore, do not approve such a ceremony as an official action of this church's ministry. Nevertheless, we express trust in and will continue dialogue with those pastors and congregations who are in ministry with gay and lesbian persons, and affirm their desire to explore the best ways to provide pastoral care for all to whom they minister."

In spite of its clear rejection of the blessing of same-sex unions, some pastors and bishops have interpreted the last sentence of the 1993 bishops' statement as permission to preside at the blessing of same-sex unions.
In a June 13 letter, Bishop David G. Mullen and Bishop-elect Mark W. Holmerud offer this advice to Sierra Pacific Synod pastors regarding presiding at same-sex marriages:

"As pastors in the ELCA, we are expected to abide by the standards and policies of this church, and are not, therefore, constitutionally permitted to solemnize same-gender marriages. This does not mean, however, that you are prohibited from offering pastoral care to same-gender couples who seek the blessing of the church in their lives, a position that was affirmed in a 1993 statement by the Conference of Bishops."

The synod encourages pastors to consult with the bishop prior to presiding at "covenant blessings." Mullen and Holmerud counsel pastors "that, while neither of us may have intentions to bring charges for discipline against a pastor who chooses to solemnize a same-gender marriage, we cannot guarantee that other pastors or congregations will not choose to do so."

Same-sex civil marriage became legal in California as the result of a May 15 decision by the state's Supreme Court. In November, voters will decide whether to amend the state's constitution to define marriage as between a man and a woman.

In 2006, the New England Synod Council approved "Guidance for Pastors and Congregations . . . Regarding the Blessing of Unions of Same-Sex Couples," authorizing the synod's pastors to preside at the blessing of same-sex relationships.


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Anglican Communion leaders attempt 'rescue mission'

More than 1,100 Anglican Church leaders, including 291 bishops, representing 35 million Anglicans, gathered June 22-29 in Jerusalem for the Global Anglican Future Conference (GAFCON).

In his opening address, Archbishop Peter Akinola of the Anglican Church in Nigeria described the conference as a "rescue mission."

A "Statement on the Global Anglican Future" was issued by those attending the conference. The statement analyzes the global Anglican context and outlines plans for the future.

"The Global Anglican Future Conference emerged in response to a crisis within the Anglican Communion, a crisis involving three undeniable facts concerning world Anglicanism," the statement says.

* "The first fact is the acceptance and promotion within the provinces of the Anglican Communion of a different 'gospel' (cf. Galatians 1:6-8) which is contrary to the apostolic gospel. This false gospel undermines the authority of God's Word written and the uniqueness of Jesus Christ as the author of salvation from sin, death and judgement. Many of its proponents claim that all religions offer equal access to God and that Jesus is only a way, not the way, the truth and the life. It promotes a variety of sexual preferences and immoral behavior as a universal human right. It claims God's blessing for same-sex unions over against the biblical teaching on holy matrimony. In 2003 this false gospel led to the consecration of a bishop living in a homosexual relationship."

* "The second fact is the declaration by provincial bodies in the Global South that they are out of communion with bishops and churches that promote this false gospel."

* "The third fact is the manifest failure of the Communion Instruments to exercise discipline in the face of overt heterodoxy. The Episcopal Church USA and the Anglican Church of Canada, in proclaiming this false gospel, have consistently defied the 1998 Lambeth statement of biblical moral principle (Resolution 1.10). Despite numerous meetings and reports . . . no effective action has been taken."

In response to this situation, GAFCON participants formed "a fellowship of confessing Anglicans for the benefit of the Church and the furtherance of its mission."

"Our fellowship is not breaking away from the Anglican Communion. We, together with many other faithful Anglicans throughout the world, believe the doctrinal foundation of Anglicanism, which defines our core identity as Anglicans, is expressed in these words: The doctrine of the Church is grounded in the Holy Scriptures and in such teachings of the ancient Fathers and Councils of the Church as are agreeable to the said Scriptures. In particular, such doctrine is to be found in the Thirty-nine Articles of Religion, the Book of Common Prayer and the Ordinal. We intend to remain faithful to this standard, and we call on others in the Communion to reaffirm and return to it."

A 14-point "Jerusalem Declaration" states the basic faith position of the fellowship. Most of the points affirm traditional Anglican teaching.

The statement also calls for a "Primates' Council" to offer "orthodox oversight to churches under false leadership, especially in North and South America."

This is the first of two major Anglican meetings this summer. Anglican bishops from throughout the world will meet July 20 - Aug. 4 in Canterbury, England, for the Lambeth Conference, an Anglican summit held once every 10 years.

More details on GAFCON are available online at www.gafcon.org.


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Tanzanian bishop reminds LWF of sexuality statement

Bishop Thomas O. Laiser of the Evangelical Lutheran Church in Tanzania told Lutheran leaders from throughout the world that African Lutherans oppose change to Christian teaching on homosexual behavior.

Bishop Laiser reminded those gathered in Arusha, Tanzania, June 25-30 for a meeting of the Lutheran World Federation Council that in 2004 Tanzanian Lutheran bishops issued The Bukoba Statement which affirmed traditional Scriptural teaching on sexuality and challenged those who would change Christian teaching on homosexual behavior.

There are more than 17 million Lutherans in Africa. The Evangelical Lutheran Church in Tanzania has 4.6 million members — about the same number of members as the ELCA.


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Biblical scholar reviews draft sexuality statement

A Lutheran biblical scholar has provided two important resources that will help ELCA members as they consider the Draft Social Statement on Human Sexuality.

The Rev. Dr. Stephen Hultgren, an ELCA pastor and Assistant Professor of Theology at Fordham University in New York City, has written an Open Letter about the draft statement to the Task Force for ELCA Studies on Sexuality and to ELCA bishops. He has also written a review of the use of Scripture in the draft.

Both of the documents by Dr. Hultgren and links to other reviews of the draft statement and to other helpful documents on human sexuality are available in the marriage and family educational resources section at www.lutherancore.org. Following are portions of Dr. Hultgren's Open Letter:

* On the whole I find the statement flawed and disappointing. I believe that if the ELCA adopts the statement in its current form or in a similar form, the church will have missed an opportunity to speak a word of clarity to a church and a society that are deeply confused about human sexuality. More troubling, adoption of the statement will contribute to the continuing erosion of biblical authority that already endangers our church.

* The theological and ethical framework of the document is problematic. . . . The statement admirably affirms that what happens in and to the body matters for Christians, because it matters to God. . . . One misses, however, a clear affirmation of Scripture's grounding of sexuality (and specifically of marriage) in God's creational intentions. Footnote 6 dismisses the idea of orders of creation and, amazingly, rejects creation as a framework for understanding human sexuality at all. Thereby it rejects explicit biblical teaching. . . . This use of Scripture is troubling, because it sacrifices Scripture's clarity on the matter of marriage for the sake of an unclear, abstract celebration of human sexuality in general.

* The document repeatedly emphasizes that a Lutheran ethic of human sexuality will seek what is good for the neighbor. Yet before I can do what is good for my neighbor, I need to know what is good for my neighbor.

* A properly Lutheran framework for human sexuality would begin by dwelling deeply in Scripture. It would present to the reader what Scripture has to say about sexuality specifically, that is, what it has to say about marriage, divorce, adultery, incest, prostitution, fornication, homosexuality, and so forth.

* The statement correctly upholds the biblical understanding of marriage, defined as a union between one man and one woman. Yet the statement would be significantly strengthened by showing that this is not just an isolated opinion in Scripture, nor is it mere custom, far less is it 'discrimination' against other ways of ordering human sexuality. It is rather the witness of Scripture as a whole, when Scripture is taken in its canonical coherence. Jesus affirmed the Old Testament understanding of creation and marriage, but he also clarified it. Jesus' teaching on marriage sets the norm of monogamous, lifelong, heterosexual marriage, and so he brought clarity to what had been left unclear in the Law. . . . The Old and New Testaments together render a coherent understanding of marriage. (It must also be said that to reject the biblical understanding of marriage as rooted in God's creational intentions is to reject the words of Jesus himself.)

* In view of the statement's neglect of what Scripture has to say on specific matters of sexuality and in view of its focus on justification and love of the neighbor, it is hard to avoid the impression that the statement has been written in such a way as to exclude from the outset what Scripture has to say about specific aspects of human sexuality.

* If this statement will really set policy for the church, then it will commit the church, its pastors, and its bishops to policies on human sexuality that stand against Scripture and the Lutheran Confessions, which the pastors and bishops have pledged in their ordination vows to uphold. That is unacceptable.

* It is my hope that the Task Force will rewrite the statement in such a way as to meet the criticisms made above. . . . The changes that would be necessary to bring the statement into closer conformity with Scripture and the Lutheran Confessions would require nearly a complete rethinking and rewriting of the theological and ethical framework of the document. . . . If the Task Force is unwilling or unable to make such changes, I call upon the bishops of the church, as teachers and guardians of the faith, to urge rejection of the statement.


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Ethics expert evaluates draft statement on sexuality

Dr. Robert Benne, a Lutheran ethics scholar, has written a review of Draft Social Statement on Human Sexuality.

Professor Benne is the Director of the Center for Religion and Society at Roanoke College, Salem, Va. He is the author of several books including Reasonable Ethics: A Christian Approach to Social, Economic, and Political Concerns and Ordinary Saints: An Introduction to the Christian Life. He also serves on the Lutheran CORE Advisory Council.

Benne's review, "A Sexual Ethic for Teletubbies, or Lutherans Embrace a Formless World," was published on the "On the Square" Blog of the theological journal First Things.

A link to his article and links to other documents on human sexuality are available in the marriage and family.educational resources section at www.lutherancore.org. Following are portions of Dr. Benne's review:

* The kind of theological/ethical argument in this current document . . . is precisely the kind that will set the stage for a revision of Lutheran teaching on sexual ethics in the future. Such a revision would mean that the ELCA is no longer a church following in the footsteps of the Lutheran Reformation.

* One of the noticeably odd features of the new draft is its absence of "males and females," "women and men," "husbands and wives," "boys and girls," and "mothers and fathers." Instead, one reads of "couples," "partners," "engendered persons," "parents," and "children." The subjects of the statement seem to have no distinct features, a bit like the amorphous Teletubbies of children's television. This reluctance to affirm definite forms extends to the statement's posture toward marriage and the family, commandments and law, guiding principles, and especially toward rules. In fact, this aversion to specific forms seems to be the fatal flaw of the document, leading to a vagueness and fluidity that undermines its capacity for genuine guidance in the church.

* This formlessness appears immediately in the statement's theological and ethical foundations. The law, though affirmed, remains a ghostly, abstract, and empty category. No commandments are mentioned. No covenantal structures—such as God's gift of marriage to Adam and Eve—are affirmed. Indeed, there is no explication of male and female together being created in the image of God.

* Certainly Jesus makes relevant statements about sexual ethics, but these have little to do with incarnation or justification. He reaffirms the creation account of woman and man being created in the image of God; he upholds marriage and offers very strict conditions for divorce. He condemns all sorts of sexual sins—adultery, fornication, lust, etc. But all these are built on the law of God he inherited from Jewish tradition, which gives the basic form and content to the sexual ethics he teaches and sometimes sharpens.

* This effort to derive sexual ethics from incarnation and justification is a very un-Lutheran way of making an ethical argument. Luther argued that marriage is located in the order of creation and should be guided by natural law, best summarized in the Ten Commandments.

* The statement clearly de-centers marriage as the touchstone around which Christian sexual ethics are elaborated. It takes up marriage as a topic only near the end of the document. It is even equivocal about the God-ordained status of marriage. It affirms that "Marriage is a structure of mutual promises between a man and woman blessed by God," yet later suggests that "marriage" (quotation marks in the original document) is accorded legitimacy merely by its "historic origin." It tepidly allows that this church "does not wish to alter this understanding" but then hurries on to dilute its affirmation by observing that some states already use "marriage" to refer to same-gender unions.

* The statement remains resolutely formless when it takes up family life. It grudgingly agrees that the nuclear family fosters the development of trust in children and youth, but imme-diately notes that it has not always done so effectively. Later it opts for a functional definition of the family and suggests that many arrangements can get the tasks done, not just the "conventional one." Its pastoral compassion for many in "broken" families overcomes the possibility of making a normative statement about the form of the family.

* The statement promotes an ethic of responsibility—a good thing for mature people—but distances itself from any reliance on rules, another example of aversion to form, in this case formalism in ethics. . . . A solid ethic of responsibility would employ rules, some absolute in character.

* The statement proposes a serious line of argument, a subversive one with which I sharply disagree.


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Theologian critiques draft statement on sexuality

Prominent Lutheran theologian, the Rev. Dr. Carl E. Braaten, has written "A Critique of the Draft Social Statement on Human Sexuality."

Dr. Braaten is Professor Emeritus, Lutheran School of Theology at Chicago. He is Senior Editor of Pro Ecclesia the theological journal of the Center for Catholic and Evangelical Theology. He is the< author of numerous books including Principles of Lutheran Theology. He also serves on the Lutheran CORE Advisory Council.

A link to Dr. Braaten's critique and links to other helpful documents on human sexuality are available online in the marriage and family educational resources section at www.lutherancore.org. Following are portions of Dr. Braaten's review:

* This 'Draft' fails to apply traditional Lutheran principles of theology and ethics regarding human sexuality. In Lutheran doctrinal theology the articles dealing with creation and law precede the articles dealing with redemption and gospel. This is equally true of Orthodox, Catholic, Reformed, and Evangelical traditions of theology, virtually amounting to an ecumenical consensus from which this social statement departs.

* The ethics of sex is not primarily a gospel issue; it is a matter of law in the first instance.

* The common human structures of life such as marriage and the family, labor and the economic order, the nation and the state are universal dimensions of human existence. They are created by God and experienced by all human beings and societies apart from the Scriptures and outside the covenant communities of Israel and the Church. The knowledge of what is right and wrong, good and bad, is revealed by God through these structures, by means of the way God has ordered them. No Lutheran theology has ever proceeded to deal with the matters addressed by the Ten Commandments (especially the Second Table of the Law) as though only Christians are endowed with moral discernment. In spite of the universal condition of sin, reason and conscience are not so depraved as to be incapable of grasping the universal morality expressed in the Decalogue.

* This social statement virtually ignores the Old Testament, the Genesis story of creation, God's covenant with Israel, and the giving of the Mosaic law.

* This document is worried about legalism. Some Lutherans are so afraid of legalism that they have thrown the baby out with the bath water. The root of the problem is confusion about the relation between law and gospel. . . . Legalism is not much of a problem in the ELCA today; antinomianism is.

* Over against Scripture the Draft refers to "society's changing circumstances and growing knowledge" as well as to "insights of culture and human knowledge." In the balance the latter clearly outweighs the former. If Scripture is really the "primary source" of Christian teaching, one would expect that its most relevant passages on human sexuality would be exegeted with extreme care. The most important verses are not even quoted.

* The social statement drops the ball on the issue of homosexuality. . . . One does not need to read the Bible to know by reason and conscience that homosexual behavior is against the norm of God's created order. . . . The basics of what is morally right and wrong are built into human nature. There is the law that male and female are created for each other; their sexual organs match. That is no accident; God created the sexes to complement each other.

* The Draft Statement acknowledges that there is a lack of consensus in this church on this matter. If there were not, there would be no need for the study and an eventual social statement. It is the obligation of the church to teach the biblical-Christian truth about faith and life, not to take a poll of its members and base its teaching on the outcome. . . . Should the church teach only those doctrines on which there is consensus? . . . Popular consensus is irrelevant. Some pastors and congregations may not conform their teaching to the Lutheran Confessions, and many do not, what does this prove? It proves that there is a high degree of tolerance of false teaching in the church and that discipline is lacking.

* This "Draft Social Statement on Human Sexuality" is not only deeply flawed from a Lutheran theological perspective, it is also so poorly written that I believe there is very little in it to salvage. This document states that "this social statement on human sexuality . . . taps the deep roots of Scripture and the Lutheran witness . . ." However, in my judgment its treatment of both Scripture and Lutheran theology is extremely superficial and erroneous.

Hanson: "Spiritual Blasphemy"

Shrimp here, with a matter so important that the ELCA News Service put out two different stories in one afternoon. First,

ELCA Presiding Bishop Addresses Environmental Concerns to LWF Council
08-100-JB

ARUSHA, Tanzania (ELCA) -- It is "spiritual blasphemy" to abuse the environment, said the Rev. Mark S. Hanson, president of the Lutheran World Federation (LWF) and presiding bishop of the Evangelical Lutheran Church in America (ELCA). In a June 25 address here to the LWF Council, Hanson called on LWF member churches to advocate for changes in policy and practice, adding that "hope compels us to be disciplined, courageous, faithful stewards of the whole creation."

The LWF Council, which Hanson chairs, is meeting here through June 30. The LWF is a global communion of 140 churches in 78 countries, representing 68.6 million of the world's Lutherans. The ELCA is an LWF member.

Hanson addressed the theme of the council meeting, "Melting Snow on Mount Kilimanjaro: A Witness of a Suffering Creation," in his report. Environmental abuse is treating God's creation as "an adversarial wilderness, a godforsaken wasteland, a natural resources dump to be used for our own self interest rather than cared for in obedience to God for its own sake," Hanson said.

The LWF president said it is clear from the Bible's Genesis chapter 3 and from human history that humankind "has rebelliously seized and abused the creation." He cited a number of examples, including consumption of forests and farm land, water and air pollution, and climate change, which is causing snow to melt on Mount Kilimanjaro near here. These "offenses" are an assault on fellow living creatures, including "human beings who are less privileged, less powerful," Hanson said.

Read it all here. A few moments later, this story was released:

ELCA Presiding Bishop Addresses Climate Change, Other Global Concerns
08-101-JB

ARUSHA, Tanzania (ELCA) -- The Lutheran World Federation (LWF) can help create a global movement to limit or halt environmental degradation, but it must have many partners and large numbers of people to be effective, said the Rev. Mark S. Hanson, president of the Lutheran World Federation (LWF) and presiding bishop of the Evangelical Lutheran Church in America (ELCA).

Hanson made the comment at a June 25 news conference following his report to the LWF Council, which is meeting here through June 30. The LWF is a global communion of 140 churches in 78 countries, representing 68.6 million of the world's Lutherans. The ELCA is an LWF member.

Hanson addressed the theme of the council meeting, "Melting Snow on Mount Kilimanjaro: A Witness of a Suffering Creation." In his report he said it was "spiritual blasphemy" to treat God's creation as "an adversarial wilderness, a godforsaken wasteland, a natural resources dump to be used for our own self interest rather than cared for in obedience to God for its own sake." He called on member churches to advocate for changes in policy and practice, and he said that "hope compels us to be disciplined, courageous, faithful stewards of the whole creation."

Read it all here.

Where should we begin? A contributor to ALPB Online chimed in pretty quickly on the ELCA Presiding Bishop's use of "spiritual blasphemy," wondering if Bishop Hanson had ever used such a strong word on any other topic. As frequently happens on that board, the discussion was sidetracked in several different directions, ably assisted by the wide variety of quotes by the Presiding Bishop in the press, er, news release. But his use of very strong religious language kept coming back for, after all, how often do we hear an ELCA bishop or pastor speak of "blasphemy" of any sort?

Shrimp was most taken by these comments by Pr. Jerry Kliner, STS, an ELCA pastor in West Virginia. Writes Pastor Kliner here,

It seems interesting (and troubling) that the great and grave sin of Blasphemy has been invoked in conjunction with the environment...  Blasphemy, as I understand it, is a sin against the Second Commandment (You shall not make wrongful use of the Name of the Lord, your God...).  How is this "in play" with the environment, as PB Hanson describes it?

The interesting implications of this that I see are:

1) PB Hanson either has a radically different understanding of blasphemy or misunderstands this grave sin (may it not be so!)...

2) God's name and being are being co-equated and confused with the Creation, which could be the great sin of Idolatry...

3) The true, great and grave sin of blasphemy, which should be every bit the concern of the Presiding Bishop, is being ingnored in favor this "spiritual" blasphemy that the PB lays accusation of...  Or in other words, when you have Ebenezer and "Herchurch" committing real and true BLASPHEMY, the PB chooses to ignore that and lay out a "new" blasphemy? 

Now I'm not accusing PB Hanson of being ignorant or idolatrous, but one needs to ask the question of what exactly he means by invoking the sin of blasphemy in this case...  Especially when he avoids naming that sin in other, real cases of blasphemy...

In case you've forgotten, "Ebenezer and Herchurch" can be found here. We could say a lot more about Bishop Hanson's environmental comments. (One word that comes to our mind reading the news releases, especially the second one, is "hubris;" but we'll save that for some other commentary.) But it is interesting to see what it took for the Bishop to start using a very old-fashioned word. Thank you, Pastor Kliner!

Shrimp out.

Bishop tells Lutherans how Tanzanians denounce homosexuality

"Thorny issues"? Methinks it is a thorn that is large enough to gore the ox.

Do read until the end and please leave a comment explaining how the discussion of human sexuality is providing a witness to the gospel for the world. Me also thinks that the Tanzinian bishop is right and is not being passive when he says "such things are not fit to talk about." (he's being biblical too in his Pauline reference but I am sure that will fly over Western heads as they are busy rolling their eyes at the African's uneducated-ness. Bp Laiser may be wise, everyone should, that the gay advocacy strategy is to talk the thing until it is normal. And that my friends, is talking, talking half-truths and bad science and political correctness, not the proclaiming the gospel...

Bishop tells Lutherans how Tanzanians denounce homosexuality
27 June 2008
Peter Kenny

Arusha, Tanzania (ENI). The host bishop at a global Lutheran conference in Tanzania raised the thorny issue of homosexuality when in his opening sermon at a meeting in Arusha of the main governing body of the 68-million-strong Lutheran World Federation, he said same- sex relationships are unacceptable and go against biblical teachings.

"What is the witnessing and the stand of the LWF at the moment as [far as] the whole question of homosexuality and lesbianism is concerned," asked Lutheran Bishop Thomas O. Laiser, from the Arusha region, at the 25 June opening service of the LWF Council. "It is an undeniable fact that this question is not even discussible, and therefore it is not acceptable," he said.

The LWF president, Mark Hanson, who is the presiding bishop of the Evangelical Lutheran Church in America, said he believed the Lutheran body has mechanisms to adequately deal with debate and divergent attitudes on the issues of human sexuality. "There are some people who would love to see us fall apart on this issue," he added.

Although Lutheran churches throughout the world hold different views about matters such as the acceptance of homosexuals in church life, and blessings for single sex relationships in some Northern countries, it has managed to avoid the type of divisions that are faced by the worldwide Anglican Communion over the issues.
Tanzanians, some of them in traditional Masai dress, danced and sang during the two-hour service, which officially opened the 25-30 June gathering of the LWF Council. The meeting is being held in Arusha, near the foot of Africa's highest mountain, and with the theme, "Melting Snow on Mount Kilimanjaro: A Witness of a Suffering Creation".
Bishop Laiser, who is himself from the Masai, a distinctive pastoralist tribe in East Africa, said, "I am not standing here to tell you how this matter should be in your respective churches and countries, I am only sharing with you a piece of information on our stand in the ELCT [Evangelical Lutheran Church in Tanzania], your host."

The Tanzanian bishop said that homosexuality, "violates all the principles of what we know about the teachings of the word of God." He referred to St Paul's first letter to the Corinthians (1 Corinthians 6:9), saying, "No sexual pervertswill inherit the kingdom of God."

Bishop Laiser, who studied for a master's degree in theology at Wartburg Seminary in the United States, stated, "This matter does not only violate the teachings of the Bible, but it is also against the principles of nature."
He added, however, "I am not saying there are no homosexuals and lesbians in Africa and in Tanzania. The worst thing is this strong move to make these perverts officials in the church in the guise of human rights." He said the situation should be "mended" before it is "past mending".

Questioned about this at a press conference LWF president Hanson, said the Lutheran federation is addressing the topic of sexuality in a way that does not stifle discussion. He noted that at its last council meeting in 2007 at Lund, Sweden, the governing body received a report from the LWF Task Force on Marriage, Family and Human Sexuality. The council asked LWF churches to discuss the issues in their congregations, within a biblical context and in an awareness of how these issues could have an impact on relationships with others.

Hanson said that during a visit to bishops in Tanzania and East Africa made before he came to Arusha he had listened to Tanzanian bishops discuss how to grapple with the lingering issue of polygamy in their communities and how to allow people in polygamous families share in the sacraments.

Addressing the LWF meeting's opening service, Hanson had asked for understanding of the convergent issues while these are being discussed.
"I do not think right now it's helpful for the LWF as a communion to take a stance on issues that are being discussed in the member churches - discussed in the context of Scripture, discussed in the context of our Lutheran confessions and theology, (and) discussed in the contexts of our varied (situations related to) marriage, family and human sexuality," he said.

Hanson noted that the churches belonging to the LWF would continue to discuss human sexuality "for the sake of our witness in the world and our witness to that which is core to our faith, and that is the Good News of Jesus Christ".