Bummer

The news out of the ELCA Churchwide Assembly is not really surprising, but that doesn't make it any less painful.

But what is worse, if you ask me, is what passes for the "conservative" resistance. Lutheran CORE (Coalition for Reform) will be hosting a meeting in Indianapolis in September for all disaffected ELCA folks to talk about future plans.

But here's something from their FAQs on Human Sexuality:

Is it true that ordaining people who are in same-sex sexual relationships is the same as the
ordination of women or as changes in church teaching regarding slavery?

No. There is significant Biblical support for the ordination of women. The ELCA’s predecessor
churches made the decision to ordain women by studying the Bible and based their decision on
Scripture. It also was through reading Scripture that Christians came to challenge slavery as an institution. Those asking for the ordination of practicing homosexual persons are asking the ELCA to reject the clear teaching of Scripture on homosexual behavior and the consistent teaching of the Christian Church for nearly 2,000 years. They are asking that we make this decision on a basis other than what the Bible teaches and in spite of what the Bible teaches.

And there you have it: significant Biblical support for the ordination of women.

The folks at CORE and Word Alone and Society of the Holy Trinity just don't see the connection between the Scriptural mandate of a male ministry, human sexuality, and gender in the reflection of the image of God.

If you have a friend who is in the ELCA, I think that's the conversation to strike up at this time. This article by Pless might be a good place to start. Does anybody remember that quote from a Logia article a few years ago? Some European bishop, maybe Jobst, said something like, "If Galatians 3:28 means that it doesn't matter if a pastor is a woman, then it also means that it doesn't matter of a wife is a woman." Wish I could find that quote. . .

+HRC

KSTP TV - Minneapolis and St. Paul - Lutherans Vote to Allow Gays and Lesbians to Serve as Clergy

KSTP TV - Minneapolis and St. Paul - Lutherans Vote to Allow Gays and Lesbians to Serve as Clergy

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Lutheran Church-Canada Statement on ELCA Action

Lutheran Church–Canada News


A statement from Lutheran Church–Canada

Ordination of Homosexuals in the Lutheran Church



AUGUST 21, 2009 - In Minneapolis this afternoon, the Evangelical Lutheran Church in America adopted a resolution to allow for the ordination of those in committed, monogamous, same-sex relationships. The vote was 559 in favour, 451 against. The following statement was prepared at the request of President Robert Bugbee of Lutheran Church–Canada by Dr. Edward Kettner, professor at Concordia Lutheran Seminary, Edmonton.

As the Evangelical Lutheran Church in America (ELCA) at its current convention has approved the ordination of people in “committed same-sex relationships,” it needs to be noted that the ELCA does not represent all Lutherans in the United States or North America. In its actions the ELCA is going against, not just the history of the Christian Church and against the practices of the covenant religion of Israel as expressed in the Old Testament (First Testament), but against the Bible, which the Christian Church has always recognized as the very Word of God itself. The traditional Christian understanding continues to be held by The Lutheran Church–Missouri Synod (LCMS) in the United States and by Lutheran Church–Canada (LCC) in Canada, as well as by a number of smaller conservative bodies in both countries.

Background

For more than two hundred years much of Christendom has come to reject the previously universal recognition of the Bible as the Word of God written. By using methods of scriptural interpretation which see the Bible as a human book, a record of human response to the idea of God, rather than as God’s declaration of Himself, His nature, and His activities to the world, parts of the church on earth now look at Scripture with what is called a “hermeneutic [biblical interpretation] of suspicion” rather than the traditional hermeneutic of trust.

Under this new method of interpretation, words which previously were seen as the authoritative Word of God revealed through His apostles and prophets are now viewed as words composed by men seeking to maintain their power over others. In this understanding, the words of Scripture regarding marriage, which declare it to be the union of man and woman, and ideally one man and one woman in a lifelong union, are replaced by a preference for talking about “intimacy,” and commitment between two people that may not always include marriage in the traditional sense, or even, in recent years, a relationship between a male and a female.

Behind this change lurks an understanding of “freedom” which is in fact license, which flies against God’s clear word in Genesis 1 and 2 and restated by Christ in Matthew 19:3-6. Since a pastor is one who is to have a good reputation among Christians and before the world, for the church to ordain people who clearly flout the Word of God in their actions throws both the Word of God and the office of the Holy Ministry into contempt, and gives the rest of the world an excuse to continue in its sin.

LCC and Homosexuality

Lutheran Church–Canada desires to reach out with the Gospel to everyone, including the homosexual, to provide real healing of the person, so that their lives may begin to reflect the holiness God desires of all of His people. Those who may have such inclinations and who struggle against them are welcome in our churches, will receive forgiveness of their sins, and may serve in the office of ministry. Those who flout the clear Word of God, refuse to call sin what it is, and who seek to justify their behaviour, disqualify themselves from the office and indeed put their eternal salvation in jeopardy.

We recognize that our view is decidedly counter-cultural, but we know that we must continue to maintain the clear teaching of the Scriptures. We regret the decision of the ELCA, which, even by its own admission in its resolutions at this convention, goes against everything the Scriptures clearly teach and which the church has confirmed over the last 2000 years and even before.


More information:
Ian Adnams
Director of Communications
Lutheran Church–Canada
communications@lutheranchurch.ca
204-895-3433 ext 2224

ELCA Adopts Full Communion Agreement with the United Methodist Church - News Releases - Evangelical Lutheran Church in America

ELCA Adopts Full Communion Agreement with the United Methodist Church - News Releases - Evangelical Lutheran Church in America

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Cyberbrethren» The Ordination of Woman and Churches that Endorse Homosexual Clergy

Cyberbrethren » The Ordination of Woman and Churches that Endorse Homosexual Clergy

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Fighting as a Sign of Life: The True Faith Makes the True Church

We know well enough what our adversaries are always saying. "Whenever were you united? You always have been fighting, -- and how long has it been that you have boasted of a Church again? It is not long that you have spoken in this way, and not a very long time ago you yourselves forsook your Confession and were not the Church, which now you boast yourselves to be." But our adversaries' mockery does not frighten us. We are not afraid to say the whole truth, -- we have the courage of repentance, and in this courage a fresh life which our adversaries cannot slay, which it were better for them to fear.

It is true that our fathers contended; in the bright light of our Church they they saw little inequalities in the way, yes, motes in the air; and over these they contended. But it was for us they fought. Now there is rest. We are one, and our unity grows apace! We have conquered each other. We can go forward with one mind. -- It is true! There was much unfaithfulness in our borders. We had almost dropped out of sight. But we had not died out, -- or then whence came we, who fight against you? We are the proof what we teach, that the Church can be small, but also that it is immortal; that it can wane like the Moon, but also that it can increase like the Moon. Or would you that we had died out?

Let us use your own position. For our new life has been kindled by the Scriptures, which in that point are clear, as indeed they are everywhere. Therefore here is a manifest shining example that you are wrong who say that the Scriptures are not clear. Or would you prefer to say that our new life was enkindled by the writings of our fathers? Good! Then may you well be amazed before these relics of ours, before these dumb words of our sleeping fathers now first learned by us to their least part, in which we learn both how we must fight, and how we must not fight. Enough! Here is the Lutheran Church. Behold, it was dead, and it is alive again. It is the old Confession, but new times and new strength are here!

Permit us to carry our speech higher, yet we will not therefore allow ourselves to lie. This Lutheran Church, inasmuch as it holds Word and Sacraments in a pure Confession, is the wellspring of truth, and by her waters all who thirst in all other Churches are satisfied. The children of this Church in cheerful peace with shining faces and sharp swords stand around the spring, from which all are saved who are saved. Here is Israel's host and, in the midst, the Ark of the Word and Sacraments, and over the Ark of the Lord. Yes, here is the Holy of Holies of the House of God; and if one say: "The Lord send thee help from the Sanctuary and strengthen thee out of Zion," the Sanctuary and Zion are here with the Church of the pure Confession, in whose Word and Sacraments the Lord dwells more gloriously than in the Temple of the Old Testament! Hence proceeds all salvation; for here is uncovered, not partially but completely, so far as it can be on this side of the grave, the clear truth of the Gospel.

Whatever other truths other communions possess, are here united in the Truth. The perfect Truth, kept in the fire of the centuries, the Truth that overcometh the world, is here! Here it is confessed, here is protest against every perversion of it, here not a little word of it is yielded. So it was, and so it is again. Therefore, here is the Church par excellence. Do they gainsay this? Let them take away from us the standards and marks of the Church! Let them prove, what they never can prove, that our Confession declines from the Word! So long as they do not do this, the Lord is with us, and it is from us, from our perfect fulness, that all other Churches live. Till then let us rejoice in what we have, be a blessing to all other Churches, refuse their error, take pleasure in all their truths; -- fight against their wrongdoing, and feel at one with them in all they do that is right.

Wilhelm Loehe. Three Books Concerning the Church: Offered to friends of the Lutheran Church, for Consideration and Discussion. Translated from the German by Edward T. Horn. [Reading, PA: Pilger Publishing House, 1908] pages 103-106

ELCA validates 'chaste' same-sex relationships | StarTribune.com

ELCA validates 'chaste' same-sex relationships | StarTribune.com

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Is it heresy?

I've often heard Lutherans use the term "heresy" to describe the excessive Marian devotions rejected by our confessions. Is it "heresy" (or is it merely "error") to pray to Mary and refer to her as "Mediatrix"? Do such practices remove one from the Church? Should we refer to people who hold such Mariology by the honorific "Saint"?

Is there any consensus among us Lutherans on this?

--- Rev. Larry Beane

Loehe on Numbers, Majorities, and Mission Clarity

The Truth is not always surrounded by an equal number of confessors; the number is an adiaphoron, an accident, a matter of no importance, -- it is not to be asked how many confess, but what they confess; Word, Confession, doctrine, -- that is all, everything else is subject to change. If the Church is only Apostolic, then it is great enough whatever its numbers; the word "Catholic" is not to be defined by a normal number, but finds its explanation in the doctrine of the universal grace of God, which seeks to spread the true doctrine and Church as far as possible, and would spread it if the wickedness of men did not withstand it; for, according to the unalterable determination of the Lord, His grace can be turned back by no opposition except that of the sinful heart of man.

Quite otherwise, much truer and much loftier does it sound to say: Twelve men, unlearned, of lowly condition, in a few centuries spread among all peoples a teaching which contradicts human reason and self-love, with no other means than their faithful and united confession, and thus gathered one Catholic community out of all people and races and tongues. This is indeed a testimony to the Church, so small in its beginnings that it could be compared with a mustard-seed; this is indeed an answer based upon numbers; for it proves that to overcome the world not many men are needed, but only the almighty co-operation of the Truth; it proves, as we have said, that all depends not upon the numbers, but upon the weight, of the voices. -- It is quite different now, since the Church of God has been acknowledged in the world by the testimonies of centuries; it is no longer a disgrace to bend the knee before Christ; the history of eighteen hundred years has proclaimed that the Church is the highest and most beautiful of conceptions; now the world itself wishes to be inscribed among confessors and even does confess in certain particulars; many from the highways and hedges sit down at the table with Abraham, Isaac, and Jacob.

Now the majority is no longer a proof of the presence of the Lord; on the contrary, it might be the case that not only on the side of Rome but also on the Lutheran side there are too many, and that the Lord before setting forth to His last great victory through the Church will have to sift and reduce His little flock as He did in the day of Midian by means of the Shibboleth of a true Confession. So little have we to fear a truth based on a majority that on the contrary we may ask who is injurious to the community, who hinders its work by his presence, who ought to leave us, who ought to be driven away. So little should we be concerned about numbers, that we ought to be happy if they go away from us who do not belong to us. It is indeed sad that some are lost through schism, but notwithstanding it is true that thousands of true confessors fulfill their calling as a pure Particular Church more easily on account of the witness borne by their spirit and life, than millions would among whom the thousands could have neither power nor voice; because sin and wickedness always are louder and more easily come to the front. If the majority counts, how should it be at the end with the Church of which it is written, Luke 18:8, When the Son of Man cometh, shall He find faith upon the earth?

Wilhelm Loehe. Three Books Concerning the Church: Offered to friends of the Lutheran Church, for Consideration and Discussion. Translated from the German by Edward T. Horn. [Reading, PA: Pilger Publishing House, 1908] pages 117-119

Is there a special place in hell...

...for these kinds of false preachers? WWDS: What Would Dante Say?

The readings for Trinity 8 in the LSB one year series come to mind: Jer 23:16-29, Acts 20:27-38, Matt 7:15-23.

--- Rev. Larry Beane

Who Communes the Pastor?: An LSB Rubric

Distinguishing Between the Person and Office of the Pastor in Communion Within the Divine Service

Rubrics are the directions in red print in the hymnal and other liturgical books that give instructions and suggestions on the “how” of the liturgical rites and ceremonies. In Altar Book of our new hymnal Lutheran Service Book, the following rubric is given for all five of the Divine Service settings:

The pastor and those who assist him receive the body and blood of Christ first, the presiding minister communing himself and his assistants. Then they distribute the body and blood to those who come to receive… [LSB Altar Book, pages 168, 207, 249, 270, 285].



Likewise, Martin Luther’s Formula Missae [Luther’s Latin Mass] (1523) notes: “Then, while the Agnus Dei is sung, let him [the liturgist] communicate, first himself and then the people” [Luther’s Works American Edition, volume 53, p.29]. Luther Reed, in his important book, The Lutheran Liturgy, states:

Self-communion of the minister has always been an open question in Lutheran liturgics. Luther himself approved it and repeatedly defended it (deinde communicet tum sese, tum populum [Formula Missae (Luther’s Latin Mass)]). It is quite certain that for a generation or two this liturgical action, which belongs to the integrity of the rite, was usual in Lutheran services. Later when liturgical knowledge and feeling had declined, dogmatic Biblicism and pietistic subjectivism brought about its disuse. The dogmaticians, however, generally allow it, though advising that if another minister be present he should administer it to the officiant. The Schmalkald Articles forbid self-communion only when this involves reception apart form the congregation (Part II, Art. II). Chemnitz says the minister includes himself in the confession and absolution and he may include himself in the Communion. [Luther D. Reed. The Lutheran Liturgy, p.372]



As pointed out above, the “private mass” that Lutherans condemn is not the pastor communing himself in the midst of the regular Divine Service of the congregation. The “private mass” that is condemned is a mass or Divine Service where no one communes or where only the pastor communes without the congregation. Unheard of until the latter half the twentieth century was communion of pastors by those who were not called and ordained. This is why the circuit “Winkel” conference was instituted during the time of Pietism where pastors would commune among each other. While upholding Augsburg Confession, Article XIV, the sad fact was that during Pietism those pastors did not want to be seen communing, lest the congregation think the pastor had sins! But honoring Augsburg Confession, Article XIV and having the pastor commune with the congregation is the most evangelical and biblically faithful. Of course, if there is more than one pastor present, it is certainly fitting for them to commune each other, but it is still not necessary for it to be that way.



One should not read into the pastor’s “self-communion” a motive of thinking he is “holier than thou” by this practice. Hopefully one would accord the pastor what Luther explains in the eighth commandment by “putting the best construction on everything.” It is simply distinguishing between the person of the pastor as baptized and forgiven sinner vs. the office that he holds by call and ordination. (If he thought he had no sin, why would he desire to commune and so receive the forgiveness of sins?) We confess in our Augsburg Confession, Article XIV that, “no one should publicly teach in the Church or administer the Sacraments unless he be regularly called”[Latin rite vocatus/German ordentlicher beruf]. The doctrine of the royal priesthood of believers (I Peter 2:9) is not so much about “everyone a minister” or “everyone a pastor” but it is about being a “go between” between your neighbor and the Lord for their sake. We do not appreciate either as a gift if we only compare the pastoral office and the royal priesthood of believers with each other in terms of who does what – each is a unique gift. If one upholds a confessional understanding of the duties of the pastoral office in regard to administering the Lord’s Supper, and if it is still asserted that the pastor could not commune himself, then one is left with the also untenable position of the pastor communing only at pastors’ conferences (and only among other pastors!). So where there is one pastor, and since he too needs the forgiveness of sins given in the Holy Supper, the pastor rightly distinguishes between his person and his office and benefits from the Lord’s Supper that way also – just as he does in absolution or when the Scriptures are proclaimed. So in the Formula of Concord’s denial that, “No man's word or work, be it the merit or speaking of the minister,” brings about the real presence is not to deny that the body and blood are, “distributed through our ministry and office” (cf. FC-SD, VII.74-77). When an elder or deacon assists the pastor in the general distribution to the congregation, he does that as an extension (auxiliary) of the pastor for the sake of the rest of the people and for good order. In conclusion, it is certainly proper and well within orthodox Lutheran practice (and historic Christianity) for the pastor, in distinguishing his person and office, to commune himself in the midst of the congregation in the Divine Service. So the pastor also benefits from the sermon and absolution he speaks within the congregation – his individual person benefits from the ministry of the pastoral office for the church.

The upcoming ELCA convention

I wrote this for the "From the Pastor's Desk" column in the upcoming issue of my parish's monthly newsletter (for Redeemer Lutheran in Scottsdale, AZ, and Sun of Righteousness Lutheran in Queen Creek, AZ). Friends have suggested that I give it a wider exposure, so I am posting it here too. - DJW

_________________________________________

The 2009 national convention of the Evangelical Lutheran Church in America is set to begin in just a few days. Because of the similarity in names, this church body is sometimes confused with ours – the Evangelical Lutheran Synod. But the contrast between these two bodies is much more significant than a mere difference between the words “Church” and “Synod.”

For many decades now, the ELCA, and its predecessor bodies, have been thoroughly infected by a “historical-critical” approach toward Sacred Scripture. It is impossible to find a seminary professor in the ELCA who believes and teaches that the Scriptures are supernaturally inspired by God in such a way that they are completely true and accurate in everything they say. This loss of faith in Biblical authority has had predictable results. Women are ordained as pastors, contrary to 1 Timothy 2:11-12 (and other pertinent passages). Church fellowship has been established with liberal Reformed churches and other non-Lutheran bodies, contrary to Romans 16:17 (and other pertinent passages). At this year’s convention, the most controversial matter that will be debated is the ELCA’s policy regarding the moral standards for its clergy, specifically whether men and women who are living in homosexual relationships will be considered to be fit for a call to the pastoral ministry. The official policy of the ELCA currently forbids this, but to an increasing extent this policy is being ignored by ELCA bishops. A measure will be placed before the convention in a few days that, if adopted, would remove the hypocrisy, and put the ELCA officially on record as being in favor of allowing practicing homosexuals and lesbians to serve as pastors.

Regardless of how this vote goes, it is very likely that the discussions and actions of the ELCA convention will be widely reported by the news media. Friends who are not familiar with the “alphabet soup” of Lutheran synods in America, and who know that we are “Lutherans” of some kind, may think that these news reports pertain to the church body to which we belong. We should therefore be ready to respond, in a three-fold manner.

First, be prepared to explain that our church body, the ELS, is not the same as the ELCA, and also that our church body is not in fellowship with the ELCA, because of the serious differences in doctrine and practice that exist between us. On the issue of homosexuality, the public teaching of the ELS is as follows:

We confess that Scripture condemns homosexuality and extra-marital relations (fornication and adultery) as sin. Nevertheless, when an individual caught up in such sins truly repents, the forgiveness of the Gospel is to be fully applied. We confess that the divine institution of marriage is to be heterosexual, in which, according to God's design, a man and a woman may enjoy a life-long companionship in mutual love. We teach on the basis of Holy Scripture that marriage is the only proper context for the expression of sexual intimacy and for the procreation of children. See Rom. 1:26-27, 1 Cor. 6:9, 18 and 7:2-9, John 4:17-18, 1 John 1:9, Gen. 1:27-28 and 2:18-24, Matt. 19:4-6.

Second, if you are approached by ELCA friends who are fed up and offended by what their church body is now teaching in regard to these matters, and who are ready to depart from their church because of this, assure them that they would be able to find a spiritual home at Redeemer or Sun of Righteousness, where their traditional Lutheran beliefs and values are still honored. Invite them to get in touch with me if they want to find out more about our congregation and synod.

And third, also make sure that people know that individuals who may struggle with temptations toward same-sex attraction, but who know in their conscience that this kind of attraction is wrong and contrary to God’s will, are likewise welcome in our midst. As Christians who admit that we are all sinners, and who struggle with a wide array of inner weaknesses, we will welcome as our companions on the journey of repentance and faith those who may struggle also with this sort of problem. Jesus established his church as a community of healing and a beacon of hope for lost humanity. With the Lord’s help we will not take the easy way out, and get ourselves “off the hook” from our calling to be the body of Christ in a fallen and hostile world, by approving what God condemns, or by ignoring the inner trials of those who need our help in their difficult walk of faith. We will, in keeping with our official ELS statement, fully apply the Gospel to all those who repent of their sins – sins of thought, word, and deed – even as we rejoice to know that the Gospel of our Savior is continuously applied to us when we repent of our transgressions.

I was raised in a predecessor body of the ELCA. It gives me no pleasure at all to take note of the serious theological and moral problems that are inwardly destroying that church body. But in the midst of this sadness, we can all be thankful that God has preserved for us a congregation where his unchanging law is still acknowledged, and is preached to us in such a way as to call us to repentance when we violate God’s will. And we can also be profoundly thankful that God has preserved for us a congregation where his unchanging Gospel is still acknowledged, and is applied to us in sermon and Sacrament in such a way as to lift us up into the joy of eternal fellowship with our loving Savior Jesus Christ.