Faithful Service

Help needed for a Church voting for its second, second vote

2010-11-16T13:25:00.000-06:00

Friends,

I am bringing this update on behalf of Zion Lutheran Church in Clear Lake, Iowa. This congregation and these pastors are walking through deep water with their synod. Their first vote to leave was rejected by the elca on a technicality. Their second first vote won easily at 80+%. Their first second vote, lost by 2--they needed 319 and got 317--the people figured it was a done deal, but the bishop of that synod has actively marshaled the opposition.

They are now facing their second, second vote--there is nothing in the constitution that says that if the second vote fails, that you have to start over, the bishop has already said that he will reject their second, second vote, even though there is no reason to do so.

The congregation is wondering if there is any other church who has gone through this (a second, second vote). If so, could you please contact them directly. Their website is: www.zionclearlake.org.

And add them to your prayer lists as well for this weekend! Their pastors names are Pr. Dean Hess and Pastor Derik Yarian.

Mark Vander Tuig

Services Coordinator, LCMC

Rural church leaves ELCA over gay clergy, genetics proposal

2010-11-16T06:17:00.002-06:00

Rural church leaves ELCA over gay clergy, genetics proposal

Nov 15, 2010 by Adelle M. Banks

(RNS) A rural North Dakota church has voted to leave the Evangelical Lutheran Church in America, not only to protest its recent policies to allow gay clergy but also its proposed statement on genetically modified foods.

Members of the Anselm Trinity Lutheran Church near Sheldon, N.D., interpreted the ELCA's draft statement as saying farmers who use genetically modified seeds are "pretty much sinners," said church council president Jill Bunn.

The church is located in the Red River Valley, where farmers often use enhanced seeds to help plants resist weed killers.

The 25-4 vote, taken Nov. 7, comes at a time when other churches are leaving the ELCA after it decided last year to permit noncelibate gay clergy and the blessing of same-sex unions.

Bunn said news of the ELCA genetics proposal in a farming publication gave the congregation another reason to depart. "That just added to the gay-lesbian proposal that they passed already," she said.

Bishop Bill Rindy of the ELCA's Eastern North Dakota Synod said he was unaware of any concern the congregation might have had about the proposed genetic statement when it voted to leave the ELCA.

The 63-page draft statement is being developed for consideration at the ELCA Churchwide Assembly next August, but Rindy said it will likely be revised before then.

"If anyone reads the statement for themselves they'll see that it does not condemn genetically engineered seeds and it doesn't make any recommendation on farm management practices," said Roger Willer, the ELCA staff person working with the task force developing the statement.

The North Dakota church has joined the more conservative Lutheran Congregations in Mission for Christ, which attributes most of its growth to departing ELCA churches.

ELCA and Zion Dispute Continues

2010-11-10T06:15:00.002-06:00

ELCA and Zion Dispute Continues

Reported by: Shane Delaney
Email: sdelaney@kimt.com
Last Update: 11/09 8:19 pm

WAVERLY, IA - A north Iowa congregation is days away from again deciding whether to separate from the Evangelical Lutheran Church in America.
But the Northeast Iowa Synod Bishop says it's not going to count. A final vote by Zion Lutheran in Clear Lake to leave the ELCA failed earlier this summer, but church leaders aren't letting the issue die.
"A am not aware of any other place in the whole ELCA in which a church has intentionally voted to violate their constitution," said the Rev. Steven Ullestad, bishop of the ELCA Northeastern Iowa Synod.
Bishop Ullestad says it doesn't matter what the church decides in its upcoming Sunday vote.
“The constitution allows for congregations to take a first vote, have a consultation, take a second vote. When that vote fails that concludes that process," said Ullestad.
And the vote did fail at Zion, two other times. The process should be over, but since that time church leaders continued moving forward with the disassociation process.
"The constitutional crisis was created when they clearly said they would not follow the police or any policies or procedures of the ELCA," said Ullestad.
After the vote to disassociate failed, Zion leaders decided to associate with another Lutheran branch: The Lutheran Congregations in Mission for Christ.
"That resolution in which they stated they are now a member of another Lutheran church body in addition to ours is also in violation of the church's constitution," said Ullestad.
Because of those decisions Bishop Ullestad says Zion’s pastors Dean Hess and Derik Yarian are no longer considered ordained ministers.
"They are not to represent themselves as pastor they're not to preside at sacraments or weddings or wear a stole and not use the title of reverend or pastor," said Ullestad.
And even though this whole process has created division within Zion, Bishop Ullestad hopes everything will work out.
"We are committed to them as a congregation and to the members of that congregation and to help bring reconciliation so that together our witness to the world will be, see how those Christians love one another. That's what is at stake for us," said Ullestad.
Bishop Ullestad extended an invitation to Dean Hess to discuss this entire issue in person, but Hess has not responded to that invitation.
Zion Lutheran was contacted today for a comment. Hess said the church will release a statement responding to the bishop's claims later this week.
Bishop Ullestad says Zion Lutheran is still under ELCA leadership and subject to their policies. If they do not follow those policies they could face disciplinary measures and legal repercussions.

Bishop Barbie and the Brave New Church

2010-10-14T09:17:00.002-05:00

An Exchange

An Open Letter to “Bishop Barbie”

by Barbara Bruneau on Monday, October 11, 2010 at 5:25pm

To whomever is posing as “Bishop Barbie” on Facebook:

You’ve made quite a splash on Facebook in the past ten weeks – that’s how long it’s been since your first blog post and your first appearance on Facebook. In less than ten weeks, you’ve accumulated over 500 “friends” along with probably an equally large number who follow your comments without benefit of friendship.

At first your posts were witty and clever. While I didn’t agree with everything you said, I enjoyed following your daily comments. As time rolled on, however, your comments took on more of a biting edge. Even so, I continued to read your posts and occasionally found a nugget of truth under the sarcasm.

Today, however, the slippery slope has led you to cross the line into the territory of malicious, hurtful statements. I posted a status update indicating my prayers for those employees of ELCA headquarters who might learn today that their jobs are in jeopardy. You were quick to enter into the resulting conversation, not with any expression of care or concern for those whose future may look very bleak indeed, but instead with a snide comment about ignoring denominational difficulties as you celebrate National Coming Out Day.

You joke about this being National Coming Out Day – perhaps it is you who should “come out” from behind the “Bishop Barbie” mask and make your real identity known. If you have comments, criticisms, even sarcasm, that’s fine. But it seems to me that only a coward would take such cheap shots at others without owning their own statements.

You showed no awareness at all that these ELCA employees are real people experiencing real pain, unlike the artificial identity you have created. The price they are paying is high, unlike the cheap shots that flow so easily from your keyboard. The Gospel that you say the ELCA has left behind… doesn’t it call you to care for your neighbor in need? The catechism you hold in such high esteem… doesn’t it call you to put the best possible construction on the words and actions of your neighbor? Excuse me, Pesudo-Bishop Barbie, is that a log I see sticking out of your eye? Perhaps your plastic persona has blinded you to what it means to be real; you might check with a nearby Velveteen Rabbit for some coaching.

You have stopped being entertaining or thought-provoking. I’m sad to say, Pseudo-Bishop Barbie, that you are no longer my friend.

An Open Response to Ms. Barbara Bruneau

by Bishop Barbie on Tuesday, October 12, 2010 at 11:10am

Dear Friends and Acquaintances of Bishop Barbie,

Mrs. Barbara Bruneau wrote an open letter to my Pinkness and I’d like to offer a brief response.

First, I’d like to respond to the charge of identity. I don’t “expose” myself for two reasons (and neither reason is in the interest in cowardice). First, the character frankly doesn’t work when you know the writer behind it. Second, far too many have realized that dissent in the ELCA is greeted with vocational and social difficulties including firings, shunnings, etc. of too many pastors, leaders, and church members. You do not know this author’s place of employment and the fact that this author’s ability to speak freely is limited. Those who disagree with the ELCA’s decisions are brazenly put down and shunned while the content of grievances continue to go ignored amidst the clarion cry of “all are welcome!” and “we respect all bound consciences!”

It is a terribly sad sign of sin in the world and in our church body when there are objectively bad decisions made on all levels, only to see the results of those terrible decisions result in the job losses at ELCA Headquarters and in other places around the U.S. and the world. Even while Bishop Barbie and friends see a clear correlation between the reasons behind this layoff and church-wide decisions, we shouldn’t view the layoffs with joy as if it were the justice of “an eye for an eye” (“a job for a job”). In the end, it just means everyone is jobless and barely scraping by, which does nothing in service for the Gospel because all outsiders then see is our flagrant harm and further abuse of one another. Bishop Barbie realizes that the people who this affects on Higgins Road and elsewhere are real people with real families, real needs, and a real future to manage. Job loss is a type of death and these are real people experiencing the death of security, community, and more. You and I are called to pray for and objectively support those who suffered these losses. Along with prayer, where you find opportunities to support the life and livelihood of those who have lost their jobs, you are called to do it immediately, resourcefully, respectfully, and cheerfully.

All of this being said, Ms. Bruneau has called the author of Bishop Barbie to repentance. The author of Bishop Barbie confesses to the sin of misplaced and overly sharp words on this occasion – and even on other occasions. Bishop Barbie’s intent is to lampoon the circumstances of many in and surrounding the ELCA and is rarely at a loss for material. The intent of the comment on Bruneau’s page was intended to critique the cause behind the job losses, not the job losses themselves. Nevertheless, the author realizes he caused unnecessary pain and chose to comment unwisely about terrible circumstances - circumstances in which even the author finds reprehensible regardless of reasons behind them. I repent of this sin against you and those who lost their jobs. I apologize to those I hurt by my misplaced comment so wisely exposed by Ms. Bruneau.

Not a Moment for Butterfly Kisses,
The Author of Bishop Barbie

Pink slips handed out by Hanson

2010-10-11T10:20:00.000-05:00

News Releases

ELCA NEWS SERVICE
October 11, 2010

ELCA Presiding Bishop Announces New Churchwide Organization Design for 2011
10-267-JB

     CHICAGO (ELCA) -- The Church Council of the Evangelical Lutheran Church in America (ELCA) took action Oct. 8 to affirm the concept for a new design of the ELCA churchwide organization in 2011, said the Rev. Mark S. Hanson, ELCA presiding bishop, in an Oct. 11 announcement to churchwide staff. The council authorized the officers of the churchwide organization to take the necessary personnel actions and to implement the new design beginning Feb. 1, 2011, the start of the next fiscal year.
     The council deleted continuing resolutions in the ELCA Constitution related to churchwide units and adopted new continuing resolutions to implement the design and establish lines of responsibility, Hanson reported.
     The council also expressed appreciation to the staff of the churchwide organization, saying they would "hold in prayer" employees personally affected by a reduction in staff prompted by the new design.
     "This new design positions the churchwide organization to make a vital and vibrant contribution to the ministries of this church and the work of partners throughout the world," Hanson told the ELCA News Service. "The new design also assumes that financial support will continue for these vital ministries -- and enable us to engage in these ministries in a more flexible and forward way."
     Council members took the action during a special meeting held by conference call, most of which was in executive session because of personnel implications.
     Currently there are 16 unincorporated units and sections, and three offices in the churchwide organization. Under the council-approved design, there will be three churchwide units and three offices, according to Hanson's written proposal to the council. Separately incorporated ministries continue.
      Implementation of the new design will mean the 358-member churchwide staff -- including 270 here at the churchwide office -- will decrease by approximately 65 employees or 60 full-time equivalents, Hanson said. In addition because nearly half of ELCA Global Mission's mission support budget covers costs for mission personnel, unit reductions will affect up to five mission personnel currently in service, said the Rev. Rafael Malpica Padilla, executive director.
     Staff directly affected by the new design are being notified Oct. 11 about their positions.
     "The churchwide staff most directly affected by these decisions have served this church with distinction. Even as we pray for new opportunities for their service, we will build on the good work they have done," Hanson said.
     Hanson appointed a seven-member design team of churchwide staff in June to evaluate and propose changes in the churchwide organization "in light of the changing mission and ministry needs of this church and the resources available to the churchwide organization," he wrote. In particular Hanson said the action was precipitated by a significant drop in mission support income -- funds from ELCA congregations to the churchwide organization and shared by the church's 65 synods.
     "In 2008 after adjusting for inflation, the value of mission support income had declined by half since the founding of this church in 1988," Hanson wrote to the council. "From 2008 to 2011, estimated churchwide mission support dropped from $65.3 million to $48 million." The work of the design team is based on an estimated range of $45 million to $48 million in annual mission support income for the next three years, Hanson said.
     The design team consulted with the ELCA Conference of Bishops and its executive committee; committees of the Church Council; churchwide leaders and staff; the Living into the Future Together (LIFT) Task Force, appointed to study the ELCA and make recommendations for its future; and outside consultants.
     Additional action regarding the new design will be considered by the Church Council at its November 12-14 meeting and by the ELCA Churchwide Assembly in August 2011.
     Hanson said the design team focused on two churchwide organization priorities: accompanying congregations as growing center of evangelical mission; and building the ELCA's capacity for evangelical witness and service in the world to alleviate poverty, and to work for justice and peace.
     He wrote that goals of the design team were to design an organization that "effectively and efficiently" works with ministry partners, maximizes resources through efficient operational infrastructure, better communicates and interprets effectiveness and efficiency of the church's response to the world, increases collaboration and accountability, and reflects the church's core values.

Interdependent relationships key to churchwide organization design      "Achieving the priorities of this church is dependent upon strong interdependent relationships between congregations, synods, the churchwide organization and the agencies and institutions of this church," Hanson wrote in his proposal summary. "These interdependent relationships will extend the mission capacity of this church, promote accountability and provide for the best stewardship of the resources of this church." He added that it will be a churchwide organization priority to help build such relationships with and among mission partners.
     Three units created by the new churchwide design are Congregational and Synodical Mission; Global Mission; and Mission Advancement. The continuing resolutions adopted by the council describe the functions of each unit:
+ Congregational and Synodical Mission Unit: The Congregational and Synodical Mission unit shall foster and facilitate the work of synods, congregations, and partners in making congregations vital centers for mission and in creating coalitions and networks to promote justice and peace. Its work includes creating and revitalizing congregations; leadership development; providing worship and liturgical resources; enhancing discipleship; supporting multicultural ministries and the commitment of this church to inclusivity; fostering relationships with educational partners; facilitating the engagement of this church in advocacy; and related activities that serve the evangelical mission of synods and congregations.
+ Global Mission Unit: The Global Mission unit shall provide integrated support of this church's work in other countries and be the means through which churches in other countries engage in mission to this church and society. The Global Mission unit shall build capacity and provide support for mission in the following areas:
     a. Global Community: maintaining church-to-church relationships and mutual endeavors for evangelical witness, leadership development, sharing of mission personnel and collaborative work.
     b. Mission Formation and Relationships: mutual learning and growth with companion churches, and ELCA synods and congregations in the accompaniment model for mission, companion synod relationships, young adults in global mission, relationships with independent Lutheran organizations related to global mission, and mission efforts for full communion partners.
     c. Diakonia: meeting human need and working collaboratively with partners toward the flourishing of human community through engagement in international development and disaster response.
+ Mission Advancement Unit: The service unit of the churchwide organization is the Mission Advancement unit, which shall be responsible for coordinating this church's communication, marketing, public relations, mission funding, major gifts, planned gifts and constituent data management. It also shall oversee the work of the following:
     a. The Lutheran magazine
     b. The ELCA Foundation
     Hanson announced that the Congregational and Synodical Mission Unit will be headed by the Rev. Stephen P. Bouman, currently executive director, ELCA Evangelical Outreach and Congregational Mission. He also said Malpica Padilla, currently executive director, ELCA Global Mission, will lead the Global Mission Unit, and the Rev. Howard E. Wennes, who has served as acting president of California Lutheran University, Thousand Oaks, and is a former bishop of the ELCA Grand Canyon Synod, will be interim executive director of the Mission Advancement Unit.
     The Office of the Presiding Bishop will assume responsibility for theological discernment, including justice for women and studies. Most of its other functions are unchanged, as are most functions of the Office of the Secretary and the Office of the Treasurer.

For information contact:
John Brooks, Director (773) 380-2958 or news@elca.org
http://www.elca.org/news
Facebook: http://www.facebook.com/elcanews
Twitter: http://twitter.com/elcanews

One Pastor's Thoughts

2010-10-10T09:02:00.000-05:00

You are not alone facing this mystery; we all struggle to understand the complexity of life. Rushford Lutheran Church is a place where you can come to learn about God's love for you, where you can grow in faith, use your gifts, and a place where you can share your joys and sorrows in a community of care, compassion and faith. We invite you to come and to experience the difference this makes in your life.

For more information about the mission and ministry at Rushford Lutheran Church please call (507) 864-7152 or e-mail rlc@acegroup.cc

Pastor's Thoughts

Our congregation will vote in just a few days after you have received this newsletter. I hope the voting result will show a congregation that has put aside differences and has decided to move ahead with unity; however, I fear it will show, once again, a split in our congregation of how we understand the Bible. Let me share with you my journey in that understanding.

I grew up in a Lutheran Church that taught us God's Word is the light unto our feet to guide us in our daily living. The Holy Scriptures provided the teachings by which we were to live out our daily calling as Christians in the world. When I was ordained into the American Lutheran Church, I took a vow to abide by and uphold the teachings of the church. To preach, teach, or live contrary to my ordination vows would be heresy. In October, 1980, the ALC put out a social statement titled, “Human Sexuality and Sexual Behavior,” in which it stated, This church regards the practice of homosexual erotic behavior as contrary to God's intent for his children. It rejects the contention that homosexual behavior is simply another form of sexual behavior equally valid with the dominant male/female pattern. The social statement also addressed the issue of abortion: We view abortion as a fundamentally inappropriate means of birth control. Indeed, willful abortion—the sacrifice of a fetal life—is always an offense against God and the human spirit.

The Lutheran Church in America also put out similar statements at that time. After the merger of the ALC, LCA, and the AELC (Association of Evangelical Lutheran Churches—a breakaway group from the LCMS), both of these social statements have been reversed. How could things change so quickly in just twenty years? The answer is in the leadership of the ELCA. Herbert Chilstrom was voted in as the first presiding bishop of the ELCA. It soon became apparent that Chilstrom wanted changes made. He did not view abortion as something against God's will but rather a woman's choice. He did not regard the practice of homosexuality as something contrary to God's will but as a normal sexual lifestyle. Chilstrom then set up committees, or taskforces, to work at overturning the recent social statements.

I watched and listened to what was going on, thinking these things won't happen. Most of the other pastors thought as I did, that these changes will never happen. I didn't realize the power of the bishop or the way politics is played out in the church. When you can put on the task force who you want, you can stack it to say whatever you want it to say. This is what has happened with all the social statements that have come out of the ELCA. In just a few years the statement on abortion was overturned and last year the social statement on sexuality was adopted, overturning those made thirty years earlier.

The question remains, however, as to why have our presiding bishops and many of our pastors taken these positions that are opposite to what the church has always taught? They are part of a group of theologians who have a new theology to which they adhere. It is called revision theology. They believe that the only basic truth we need to get from the Bible is that God loves us and Jesus is the Son of God and saves us from our sins. Everything else in the Bible is not binding on our faith.

Social justice is very important to revision theologians. Since they view homosexuality as a social justice issue, the teachings in the Bible against homosexuality become irrelevant. Since God is love and everybody is loved by somebody, and certainly by God, then everybody will be saved. Universal salvation is a strong teaching among revision theologians, even though the Bible teaches us otherwise.

After the churchwide assembly in August of 2009, I was still with the ELCA. I was dazed but somehow I believed that this could be corrected. Groups like WordAlone and CORE have been working within the ELCA

for many years to try and get the ELCA back to the center. They have failed and now recommend leaving the ELCA. Last fall I attended a conference at Roseville Lutheran Church in the cities put on by WordAlone. There I met Dr. Preus and Dr. Crumley, the two presidents of the predecessor church bodies. Dr. Preus was with the ALC and Dr. Crumley was with the LCA. Both have been working hard to correct the direction the ELCA has taken. They said that if they knew the ELCA was going to go in the direction it has, they would never have gone through with the merger. They are deeply saddened as to what has happened in their church.

What would Jesus do? I think Jesus would call Bishop Mark Hanson and the Chicago council hypocrites. He would speak to them like he did to the Pharisees. They take the Word of God and change it for their own traditions and like to puff themselves up, ignoring the advice of the Council of Bishops and others who advised them not to change the 2/3 rule for the Churchwide Assembly vote.

I, too, was in denial for years about what was going on in the ELCA and where it was headed. I must stop. I must be true to my faith. I must, as the Bible teaches us, put God first. I must love God above all else. Salvation is not from the ELCA—it is from God alone. Some of you will vote to stay in the ELCA because of friendship. That is the wrong reason. Your friends cannot save you. What do you believe in your heart? When making choices about faith and life, morality and ethics, where do you place the importance of the Bible? By their own admission and writings the ELCA doesn't place the Bible as the most important anymore. First and most important is our individual experience they say. How do you feel about this? What is your experience? Second in importance is science. We must let scientists inform our faith. Third is philosophy. As if faith is a matter of the mind and reason.

Fourth is the Bible. THE BIBLE COMES IN FOURTH AS TO HOW THE ELCA MAKES DECISIONS ABOUT MATTERS OF FAITH AND DAILY LIVING!

People should vote to stay in the ELCA if you agree with the new theological interpretations; if you agree the leadership of the church can manipulate and control church policies and doctrines; if you agree that the cross of Christ is now emptied of its power because there is no one to save because everyone will go to heaven; if you agree that human nature has changed and Jesus didn't have it all right. I will cling to the cross; I will trust in God's Word as it is revealed in Holy Scripture.

It's so sad because the ELCA has many wonderful ministry programs. To have such inept leadership that would jeopardize the ministries of the church to further their own theological and social agendas is appalling. It is both futile and foolish, as well as contrary to its duties and rights, for a Christian congregation to subject itself to the opinions of human leaders who depart from the Word of God.

Go with the LCMC (Lutheran Congregations in Mission for Christ). Contrary to what some are saying, we will lose nothing except those above us who are trying to control the church. There will still be a youth group, a women's organization, a men's club and so forth. I have chosen to go with LCMC. If the vote goes to stay with the ELCA, I will resign as soon as I receive a call from a LCMC church. I hope that doesn't happen. I would like to stay and continue to be your pastor, teaching and preaching the gospel as I was taught, helping you to be faithful followers of Jesus Christ.

Shalom,

Roger

Pastor Roger Michaelson

ELCA Treasurer Provides Mid-Year Financial Report to ELCA Leaders

2010-10-05T21:10:00.002-05:00

ELCA Treasurer Provides Mid-Year Financial Report to ELCA Leaders

From <NEWS@ELCA.ORG>
Date Tue, 5 Oct 2010 17:21:35 -0500

Title: ELCA Treasurer Provides Mid-Year Financial Report to ELCA 
Leaders
ELCA NEWS SERVICE

>October 5, 2010  

ELCA Treasurer Provides Mid-Year Financial Report to ELCA Leaders
10-262-JB

CHICAGO (ELCA) -- A mid-year budget reduction of $4.2 million in
current fund spending by the Church Council of the Evangelical 
Lutheran
Church in America (ELCA) has helped the churchwide organization 
maintain
a balance of income and spending for 2010 through Aug. 31, said 
Christina
Jackson-Skelton, ELCA treasurer.  However, in a report to ELCA 
leaders,
she expressed concern about continuing declines in mission support 
income
to the churchwide organization, down $5 million so far this year.

More http://www.elca.org/News/Releases.asp?a=4649

For information contact:

John Brooks, Director (773) 380-2958 or news@elca.org
http://www.elca.org/news
http://www.facebook.com/elcanews
Twitter: http://twitter.com/elcanews

Parishes leaving ELCA find an unexpected price to pay

2010-10-05T21:08:00.002-05:00

Parishes leaving ELCA find an unexpected price to pay

G. JEFFREY MacDONALD 0

Published: October 4, 2010

(RNS) South Dakota pastor Julius Badigo has long known that Christian discipleship is costly. For him, that cost is increasingly measured in dollars â€” to the tune of thousands per month.

Badigo lost his $2,200 monthly salary earlier this year when his church cut ties with the Evangelical Lutheran Church in America (ELCA), in protest of new denominational policies to allow non-celibate gay clergy and the blessing of same-sex unions.

Badigo's seminary coursework ended abruptly, too, when the ELCA stopped funding his tuition. Married with two children, he still leads Falls Community Church in Sioux Falls, but his only income is $70 per week from a part-time job as a security guard.

"I'm hoping to get my Master of Divinity degree, but I don't know how I'm going to pay for it now," Badigo said. "In the church, I'm the only pastor, but nobody's paying me, and we have a lot of bills ... That's why I'm just praying for God's help."

Parishes unhappy with the ELCA's new gay policies are exploring alternatives, such as switching to the more conservative North American Lutheran Church (NALC), which officially launched in August. Weighing options, however, includes counting what can be considerable costs â€” and determining how much they're willing to suffer for their convictions.

Since the ELCA approved its policy switch in August 2009, 362 of its 10,000-plus congregations have voted to leave the denomination (some have not yet taken a requisite second vote).

Financial costs haven't always loomed large in congregational decisions since, unlike some other mainline denominations, the ELCA lets a congregation retain its building if it joins up with another recognized Lutheran denomination, such as the NALC.

Even so, some Lutheran parishes are debating whether the price of separation from the ELCA is worthwhile. And for fledgling congregations â€” including the ELCA's 105 mission churches that serve African immigrants in the United States â€” financial issues play an important role as well.

Most of the ELCA's African mission churches in the U.S. don't own buildings and depend on ELCA financial support to pay pastors and fund outreach programs. Yet all 105 strongly oppose the ELCA's new policies, according to Jordan Long, a pastor in Rochester, N.Y., who directs African ministries for Lutheran CORE, the group orchestrating the NALC launch.

"I know a lot of congregations that are stuck," Long said. "It's not because they support the resolution (on gay clergy and same-sex blessings), but because they are afraid of the consequences" if they leave the ELCA.

Potential consequences include repaying tens or even hundreds of thousands of dollars to the ELCA.

"In the event the new or mission congregation leaves the (ELCA), it is supposed to return all funds it has received to the ELCA," ELCA spokesman John Brooks said in an e-mail. Debt repayment obligations are evaluated on a case-by-case basis, Brooks said.

Long's congregation, Niles Lutheran Mission, left the ELCA in August, triggering a requirement to repay more than $150,000 the congregation received since 2007. The ELCA made an exception and forgave Niles' debt in a Sept. 16 letter, Brooks said.

To date, almost all African mission congregations have remained in the ELCA.

Members of the One in Christ Mission in Telford, Pa., have been disillusioned with the ELCA since last summer, according to Mission Developer Didi Panzo. But they have opted not to sever their ELCA ties â€” "not yet," Panzo said â€” choosing instead to keep Panzo on board as their ELCA-supported leader. His five-year term as head of the 30-member congregation ends in December.

"For the members, it is a shame to be named 'Lutheran'" because of the denomination's homosexuality policy, Panzo said. "The (One in Christ) Mission never participates in any ELCA event ... But leaving is a process. I'm still in conversation with my bishop."

To date, the NALC officially claims fewer than two dozen congregations. NALC Bishop Paull Spring hopes the denomination will grow to 200 or more congregations by the end of 2011.

Still, even well-established churches on solid financial footing must first be convinced that the benefits are worth the costs.

At St. John's Lutheran Church in Grove City, Ohio, members have been reluctant to give up a sense of ownership of ELCA institutions, including camps, according to Pastor Donald Allman.

Allman said his parish faces cold treatment from other ELCA churches who assume he and his flock must be anti-gay since they voted to join the NALC this year. (For St. John's, the divisive issue wasn't homosexuality but rather the ELCA's lack of emphasis on evangelism, Allman said.)

Even so, these costs are likely to be accepted if the church votes, as expected, to leave the ELCA in coming months.

"There is always a cost for discipleship, and we have talked about some of those costs," Allman said. "Nobody has raised the question of whether the cost was worth it or not. They just seem to have assumed that the cost has been worth it."

KRE/DEA END MacDONALD

Survey: Many Americans Know Little About Religion

2010-09-28T06:12:00.000-05:00

Survey: Many Americans Know Little About Religion

Published September 28, 2010

| Associated Press

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A new survey of Americans' knowledge of religion found that atheists, agnostics, Jews and Mormons outperformed Protestants and Roman Catholics in answering questions about major religions, while many respondents could not correctly give the most basic tenets of their own faiths.

Forty-five percent of Roman Catholics who participated in the study didn't know that, according to church teaching, the bread and wine used in Holy Communion is not just a symbol, but becomes the body and blood of Christ.

More than half of Protestants could not identify Martin Luther as the person who inspired the Protestant Reformation. And about four in 10 Jews did not know that Maimonides, one of the greatest rabbis and intellectuals in history, was Jewish.

The survey released Tuesday by the Pew Forum on Religion & Public Life aimed to test a broad range of religious knowledge, including understanding of the Bible, core teachings of different faiths and major figures in religious history. The U.S. is one of the most religious countries in the developed world, especially compared to largely secular Western Europe, but faith leaders and educators have long lamented that Americans still know relatively little about religion.

Respondents to the survey were asked 32 questions with a range of difficulty, including whether they could name the Islamic holy book and the first book of the Bible, or say what century the Mormon religion was founded. On average, participants in the survey answered correctly overall for half of the survey questions.

Atheists and agnostics scored highest, with an average of 21 correct answers, while Jews and Mormons followed with about 20 accurate responses. Protestants overall averaged 16 correct answers, while Catholics followed with a score of about 15.

Not surprisingly, those who said they attended worship at least once a week and considered religion important in their lives often performed better on the overall survey. However, level of education was the best predictor of religious knowledge. The top-performing groups on the survey still came out ahead even when controlling for how much schooling they had completed.

On questions about Christianity, Mormons scored the highest, with an average of about eight correct answers out of 12, followed by white evangelicals, with an average of just over seven correct answers. Jews, along with atheists and agnostics, knew the most about other faiths, such as Islam, Buddhism, Hinduism and Judaism. Less than half of Americans know that the Dalai Lama is Buddhist, and less than four in 10 know that Vishnu and Shiva are part of Hinduism.

The study also found that many Americans don't understand constitutional restrictions on religion in public schools. While a majority know that public school teachers cannot lead classes in prayer, less than a quarter know that the U.S. Supreme Court has clearly stated that teachers can read from the Bible as an example of literature.

"Many Americans think the constitutional restrictions on religion in public schools are tighter than they really are," Pew researchers wrote.

The survey of 3,412 people, conducted between May and June of this year, had a margin of error of plus or minus 2.5 percentage points, while the margins of error for individual religious groups was higher.

Anita Hill, 2 other lesbians in committed relationships welcomed as ELCA pastors

2010-09-23T07:31:00.002-05:00

Anita Hill, 2 other lesbians in committed relationships welcomed as ELCA pastors

By JEFF STRICKLER, Star Tribune

September 20, 2010

In a ceremony that started with a public mea culpa and ended with a prolonged standing ovation, three lesbian ministers were officially embraced Saturday by the Evangelical Lutheran Church in America (ELCA).
The three were the Rev. Anita Hill, pastor of St. Paul-Reformation Lutheran Church in St. Paul, and two Minneapolis chaplains: the Rev. Phyllis Zillhart at Fairview Home Care and Hospice and the Rev. Ruth Frost at the Hospice of the Twin Cities.
Although they never had been officially recognized by the ELCA, the three of them have a combined 60 years of service as Lutheran pastors.
"This is both a historic and an insignificant day," the Rev. Peter Rogness, bishop of the ELCA's St. Paul synod, said shortly before he and the Rev. Craig Johnson, the Minneapolis bishop, jointly oversaw the ceremony.
It was historic because it "opens doors to new possibilities," Rogness said. But it was insignificant in that "next week, next month and next year, they will be doing the same thing they did last week, last month and last year: pastoring to people."
Officially called a Rite of Reception, the ceremony began with an unusual litany of confession in which it was the church rather than the congregation admitting to wrongful behavior.
"We have fallen short in honoring all people of God and being an instrument for that grace," the statement said. "We have disciplined, censured and expelled when we should have listened, learned and included."
When St. Paul-Reformation installed Hill as a pastor in 2001, it was stripped of its synod vote. A church in San Francisco that Zillhart and Frost co-pastored before moving to Minnesota in 2005 received a harsher penalty: It was kicked out of the ELCA.
The official recognition of the three was set in motion a year ago when the denomination's general assembly voted to drop its ban on gay and lesbian preachers who are involved in committed relationships.

Other than the applause that greeted the official blessing of the pastors, the biggest reaction came at the start of the sermon. The Rev. Barbara Lundblad, who teaches preaching at Union Theological Seminary in New York, began by saying that she was going to ignore the guidelines that she insists her students follow.
Then she added with a wry smile: "I think there are people here today who realize that sometimes rules have to be broken."
The ceremony was held at Lutheran Church of the Redeemer in St. Paul, the same sanctuary where Hill was ordained.
"We have come a long way in 9 1/2 years," said the host pastor, the Rev. James Erlandson, as he greeted the crowd.
Even though Hill's church was put under sanctions when it appointed her as pastor -- they were lifted 16 months later by Rogness shortly after he was named bishop -- now the congregation is touted as one of the ELCA's bright spots. Its average Sunday attendance has grown from 100 to 200 under Hill's leadership, defying the nationwide trend toward the atrophy of inner-city churches.
She could have applied for official designation earlier but decided to wait in deference to associates who were ordained before her. She also wanted to go through the process with Zillhart and Frost, who were among the founders of Lutheran Lesbian and Gay Ministries (now known as Extraordinary Lutheran Ministries) in California in the 1990s.
"I stood on their shoulders," she said in an interview before the service. Likewise, she now expects to be one of those providing shoulders for others. Despite her change in official status, she doesn't think that she's heard the last of the controversy over gay and lesbian clergy.
"The Lutherans have been ordaining women since 1970, but there are still congregations that don't feel comfortable with a female pastor," she said. "I think we're doing this for future generations of GLBT preachers."
Jeff Strickler • 612-673-7392

Not Your Smallest Lutheran Church

2010-09-01T10:44:00.000-05:00

Not Your Smallest Lutheran Church

Tuesday, August 31, 2010, 7:00 PM

Russell E. Saltzman

It is very hard to swallow yet another Lutheran church body in America but that, following a two-day August 26-27 convocation in Columbus, Ohio, is what America has: the North American Lutheran Church (NALC). “North America” sounds rather expansive and that is only because some few congregations of Evangelical Lutheran Church in Canada will be part of the new denomination.
And I say “yet another” because in 1930 there were perhaps twenty to twenty-four Lutheran groups in America. Following nearly seventy years of fervent consolidation and church merger leading to the 1987 formation of the Evangelical Lutheran Church in America (ELCA), Lutherans have successfully reduced their synodical groups down to, hmm, some twenty to twenty-four church bodies.
Every merger has left a splinter, a micro-synod among the ruins, and some of the micro-synods have in turn spawned their own splits. One split occurred within a synod comprising maybe some twelve congregations on whether the King James Version is the only translation properly used in public worship. I forget whether it was the larger or smaller portion that went off with the KJV under their arms, not that it much matters. It is hard keeping an exact count of Lutheran church bodies because not that many people—Lutherans included—really bother. But it does say something about Lutherans, if not about their nature then at least about how seriously they take their finer points of doctrine and practice.

The best estimate for the eventual membership of the NALC doesn’t top 200 parishes until the end of 2011. Five hundred congregations over the next six years is also tossed around. Compare that to the 10,000 parishes with a combined membership of 4.8 million remaining in the ELCA and in any tilting contest, the windmill wins. Still, 200 parishes—that figure would make the NALC the fourth largest Lutheran synod in United States (depending on whether you are counting “associations” or “synods”—never mind, Lutherans know the difference). Fourth place prompted at least one wag to suggest a synodical motto: “Not Your Smallest Lutheran Church.”
Micro as it is, the NALC, was formed in direct response to ELCA actions a year ago voting to permit the ordination of pastors in homosexual liaisons—albeit liaisons characterized by mutuality, same-sex monogamy, and lifelong commitment. Though the first ordinations included one or two self-identified bisexuals and at least one transgendered individual (all in San Francisco this past July), the ELCA neglected to provide for any rite of union or blessing or marriage suggesting any sort of accountability for the gay clergy admitted to the ELCA roll. As for the transgendered person, best as I can dope that out, this is a guy who wants to be a woman attracted to other women. Or woman; that monogamy thing, remember?
But it isn’t all about sex. That is a hard thing to remember and it doesn’t much help when the media report only that, nor does it help when Herb Chilstrom, the first ELCA presiding bishop, says it must be about sex and traditionalist hang-ups. But as I posted a year ago, approval of homosexuality

. . . is merely the presenting issue following a long, long line of revisionist propositions that have found a home with the Christian left. The authority of Scripture, the reality of sin, the name of God as Father, Son, and Holy Spirit—all these and other critical expositions on God’s revelation to humanity have been under sustained attack. When these go, well, only sex is left and here we are, [blessing] what Scripture, natural law, and common sense itself condemns. (See: An Ecumenical Moment for One)

As micro-synods go, NALC doesn’t look half bad. Of course my judgment is not without self-interest. The NALC is the off-spring of the Lutheran Coalition for Reform (CORE) and I was briefly a member of CORE’s steering committee and later an advisory member to the board. I was not unimpressed by the convocation.
I attended worried about the tone and tenor of things. The prospect of hearing angry Lutherans denouncing the ELCA wasn’t a pleasant one. Yet remarks against the ELCA were few, and when they did come up they were respectful. Thoughts of leaving the ELCA are painful, daunting in fact. These are folks who did once literally ache for the unification of Lutherans in North America. There was little chance, of course, that the far more conservative Lutheran Church-Missouri Synod would ever consent, but even here there was hope that, given time, okay, maybe a lot of time, something nonetheless might be done that would bring the two largest Lutheran bodies together. Dreams fade, but most of NALC’s leadership, especially the new NALC bishop, the Rev. Dr. Paull Spring (a former bishop in the ELCA), had once spent themselves in creating the ELCA. The conversation on leaving was somberly poignant, even melancholic.
The NALC’s formation brought Tanzanian Bp. Benson Bagonza, Kanagwe Diocese, to Columbus, who participated in Spring’s installation. Several bishops of the new Anglican Church in North America attended as observers, along with Fr. James Massa, executive director of the USCCB secretariat for Ecumenical and Interreligious Affairs. Also present, several pastors of the Ethiopian Lutheran Mekane Yesus Church. African Lutherans might be best described as incensed by ELCA actions. The Lutheran World Federation just completed a recent international assembly where acrimonious debate on human sexuality and the rule of Scripture was barely avoided; Africans see the NALC as someone they can do business with.
Where this all goes, of course, is anyone’s guess in the moment, yet in the same moment, the NALC is betting that genuinely disaffected ELCA Lutheran congregations will find themselves a new home.
Russell E. Saltzman is pastor of Ruskin Heights Lutheran Church, Kansas City, Missouri.

Fallout Continues from ELCA’s Gay Clergy Decision as Lutheran Churches Leave

2010-08-19T06:23:00.002-05:00

By Peter J. Smith

CHICAGO, August 16, 2010 (LifeSiteNews.com) – The departure of several more congregations in central Illinois from the Evangelical Lutheran Church in America has once again highlighted how the denomination’s decision to approve active homosexual clergy has triggered a slow, steady bleeding of congregations.

One year ago this month at its national convention, the ELCA voted "to open the ministry of the church to gay and lesbian pastors and other professional workers living in committed relationships."

The policy change was decided by more than 100 votes – 559 in favor to 451 against; but since the vote the ELCA has both dropped in members and congregations.

According to Illinois’s News-Gazette, at least three more churches have initiated the process to leave the ELCA, which claims a membership of 10,400 congregations and 4.6 million baptized members. Under the ELCA’s rules congregations that wish to disaffiliate themselves must take two votes passing by a two-thirds majority to leave, with a 90 day consultation period with the local bishop scheduled between the votes. The congregation officially cuts off ties with the denomination upon passage of the second vote.

The journal reports that by the end of June, 462 congregations had cast their first votes to leave the ELCA, with 312 adopting the resolution. Of these, 196 congregations have taken their second vote, with only 11 congregations opting not to leave the ELCA.

The pastors of three Lutheran churches in Illinois told the News-Gazette that they were leaving the ELCA over concerns that the denomination was no longer faithful to the biblical basis of the Church’s teaching, especially when it comes to teachings on sin and salvation.

Rev. Jeffray Greene, pastor of American Lutheran Church in Rantoul, where 94 percent of his congregation voted to leave, told the News-Gazette that he knew from his seminary days that proponents of a homosexualist theology were determined at the beginning of the ECLA’s history to change the church’s teaching.

"Twenty-seven years ago, when I was in the seminary, (Pacific Lutheran Theological Seminary in Berkeley, Calif.), there were two mutually exclusive theologies going on in the ELCA,” said Greene. He added, “The ELCA was formed to be what it is. Three gay guys I went to school with had this as their agenda.”

Pastor James Lehmann of Immanuel Lutheran in Flatville, where 94 percent also voted to leave, told the Illinois newspaper that the ELCA is sending the message that there are multiple ways of salvation rather than through Jesus Christ, and that posed an insurmountable problem.

"I think it's unfortunate that we had to take the vote,” said Lehmann, “but to be true to our faith, we need to do that."

Some of the Lutheran congregations revealed they were considering affiliating with the North American Lutheran Church (NALC), which was formed in response to the ELCA’s homosexual clergy decision. There are a number of conservative Lutheran denominations in the United States, such as the Lutheran Church – Missouri Synod, American Association of Lutheran Churches, Association of Free Lutheran Congregations, and others.

Delegates of the Lutheran Church Missouri-Synod in July voted to approve a resolution commending two study documents that stated the ELCA’s decision on homosexual clergy both contravened Sacred Scripture and strained relationships between the two churches, by creating the impression that all U.S. Lutherans were in agreement with ELCA’s position.

The LCMS also voted to strengthen efforts to promote fidelity to confessional Lutheranism worldwide as a positive response to the ELCA decision.

See related coverage by LifeSiteNews.com:

Prominent Lutheran Pastor: Yes, I Struggle with Same-Sex Attraction
http://www.lifesitenews.com/ldn/2010/aug/10080613.html

US Evangelical Lutheran Church Approves Homosexual Clergy
http://www.lifesitenews.com/ldn/2009/aug/09082405.html

Heresy and the ELCA?! What does this have to do with Wicca, Paganism, and Witchcraft?

2010-08-18T14:56:00.002-05:00

Heresy and the ELCA?! What does this have to do with Wicca, Paganism, and Witchcraft?

Hello again all! So I just couldn't help but to share this with you since I can see some of the implications it is going to have on the Pagan community, but it's also very through provoking, and some of you know me, and I love to think...a lot.

Just wondering what YarrowSage is going about in this forum discussion...well the short version is that the ELCA, aka the Evangelical Lutherans Church in America has apparently found a Goddess. A what you cry out, a Goddess, a female interpretation of the divine you say! Well yes and here is some of the fantastic linkage to the story and to the actual ritual documents that show everything that happened.

The Blogger page which gives an overview of the event: http://www.commonconfession.blogspot.com/
You do have to scroll down on the page to the August 4th 2010 entry to get to it.

The ELCA page which has the ritual detailed for all to read: http://sps7rite.blogspot.com/
It's rather long to be honest to you, but well worth the finger on mouse scrolling you'll be doing. It's also a beautiful and fantasticservice which honored and re-instated seven gay and lesbian Lutheran ministers while openly admitting to its congregation that discrimination against GLBT community was not only wrong, but really bums out Jesus. He's not cool with it.

The event, which took place on July 27th, 2010, was done by the Extraordinary Lutheran Ministries (ELM) as a formal apology to the GLBT Lutheran community and to show the right step that the community is taking. Needless to say, 98% of ELCA's pastors are not stoked about this, and while the discrimination against the GLBT community in my eyes is silly, its gonna be an interesting ride.

Why you ask? Well, not so much about the GBLT Lutheran community being recognized and apologized to and these seven brave and heroic pastors (it's not easy being a pastor, especially a GLBT one) finally being able to religiously do what all other heterosexual and closeted GLBT pastors do, but rather their inclusion of a Goddess, as mentioned above.

Now, please do not assume that I am against a Goddess in Christianity, although I don't know if the religion itself can traditionally support one. I will say that it threw me for a loop until I realized that the Goddess they are referring to, Sophia, is actually to the best of my knowledge (please feel free to fix this if its wrong) is the feminine aspect of God, and the wisdom of God. So, not so much a female deity, but rather it seems with the ELM that God can and should have female characteristics. Again, nothing wrong with this, but it seems to some of the ritual documentation that Sophia, who is also called " Our mother" makes Sophia seem more deity like rather than the Christian mysticism concept of wisdom. This prayer highlights that:

O Sophia, Wisdom and Mother of us all, you are One with many names and
images. May we see in all who are gathered here today your multiplicity
of blessings. Today we honor your unlocking systems and practices that
devalued and demeaned us for so many years and by putting your way of
honoring people in its place.

My boyfriend's family is ELCA, and his brother, an ordained Lutheran pastor are not happy about this, which means not only is this Mother and Goddess aspect offensive to them, but also the fact that during a part of the service, one no longer as to use a standard prayer, but rather (and I quote this from the ritual texts) "Now in union with our friend and lover Jesus, and in the language most familiar to you, let us pray" is given their choice of three different prayers to use. The first one is the standard one, the one that I heard the Catholic version of back in my days of Catholic school and seemingly forced mass. The second one is gender neutral, and very well written, however, the third one is Goddess centric in its linguistic style and inclusion of "Mother" and feminine personification of God. The third player is below:

Our Mother who is within us, we celebrate your many names.Your wisdom come, your will be done, unfolding from the depths within us.Each day you give us all that we need.You remind us of our limits
and we let go.You support us in our power and we act in courage.For you are the dwelling place within us,the empowerment around us,and the celebration among us, now and forever. Amen.

I don't have an issue with this, but I guess the whole reason why I wrote this forum was to see:

1. What you all think of this?
2. Is there a branch of Christianity that I am not familiar with which explains the third player along with the feminine personification of God?
3. What ramifications could this have on the Pagan community? For example, what would this interpretation of God do to feminist oriented witchcraft (if that's the wrong term I apologize now) or Dianic Wicca/Witchcraft where God is strictly female?
4.How does this impact Christian Wicca where one attempts to mesh the God/Goddess with Jesus/Mary? I do find this question to be the most thought provoking of them all.

I do want to understand if this is me misinterpreting the facts or if there is some branch of Christianity that I totally missed out on. Don't get me wrong, I'm still a very proud DRW and I shall be, but this seems at the very least something interesting to me. I'm not mad that there is a Goddess deity and/or personality being used in Christianity, but I just can't help but see where it fits in with standard Conservative Lutheran practices. Thanks in advance for the great discussion!

▶ Reply to This

Replies to This Discussion

Permalink Reply by Steve Paine on August 15, 2010 at 10:38pm: You might want to check out the Pistis Sophia - from the Nag Hamadi Library - Which is a gnostic christian text from 6thC in it there is a section that has echoes of the Charge of the Goddess which makes for intriguing reading. Blessings; ▶ Reply to This

Permalink Reply by YarrowSage on August 15, 2010 at 10:39pm: Thank you Steve, I shall have to read that. BB good sir!; ▶ Reply to This

Permalink Reply by Sangraal on August 15, 2010 at 10:42pm: Excellent thread and news!

1. This is fantastic! A positive step in restoring the balance in the Godhead so long neglected by Christianity. While it is a very small sect, that may end up facing (another) schism, keeping it in the new theological context is simply beautiful. Extra props in the reinstatement of the same-sex preference priests! Honestly, this is rather exciting even to me, who has no part of it or have experienced Lutheranism. I can see why many are not pleased, but such radical steps either sizzle out or become a larger part of the norm. Here's to it propagating further and further. Even if the others don't catch on, maybe they'll show fair understanding.

2. Sophia was celebrated as the Divine Feminine in Greek Gnostic Christianity. Her name means "Wisdom" and was an adoption of the Jewish Shekinah ("Presence") of Christianity's previous tie. To the Gnostics that later acquired familiarity with the Roman Christianity, She became identified with the Holy Spirit but kept Her feminization. With a few of the heretical sects (by standards of Rome) She was part of the Pleroma, a collective pluralistic view of Deity that created and controlled the Universe. Totally recommended cultural-contexted reads: "The Thunder, Perfect Mind" and "Pistis Sophia".

3. It could build into more positive relationships with the pagan community. I can't see it as being the least bit aversive. With Goddess-only sects such as the Dianics, they'll probably keep on trucking only with Goddess.

4. Christian Wicca will never make sense since it attempts to blend two different religions. Even with the acknowledgment of the Divine Feminine, it still doesn't blend in together too well. HOWEVER, it would make more sense than using "Mary" since in the original (heretical) Gnostic Cosmology, Christos and Sophia were "consorts" (for lack of better words), making more on par with Wicca. However, that still wouldn't necessarily make a blend of the two more sensible.

ELCA Reports Biggest-Ever Drop in Membership

2010-08-16T06:19:00.000-05:00

The Evangelical Lutheran Church in America witnessed its biggest-ever drop in membership last year, according to a recently released analysis.

By the end of 2009, ELCA membership stood at 4.5 million – 90 thousand less than the year before, reported the ELCA Office of the Secretary and ELCA Research and Evaluation. Before the latest drop, the biggest loss was 79 thousand – a drop witnessed in 2005.

The ELCA congregation count, meanwhile, was recorded as 10,348 – 48 less than the year before. The largest-ever drop in the congregation count was recorded in 2004 – a drop of 72.

Despite the losses, the reported total assets of ELCA congregations was found to have grown in 2009 by 1.2 percent to $20.9 billion.

And average giving per baptized member grew 2.8 percent in 2009 to $492, reported ELCA secretary David D. Swartling.

"During these challenging times, ELCA members have continued to be remarkably steadfast in their giving," remarked Swartling to ELCA’s official news service.

"[A]nd many ELCA congregations remain surprisingly healthy from an economic perspective," he added.

Also included in ELCA’s report was the average number of people in worship in ELCA congregations, which declined slightly from the previous year.

A total of 1,289,967 people, or 28.39 percent of baptized ELCA members, attended weekly worship in 2009. In the previous year, 1,330,709, or 28.71 percent of baptized members, attended weekly worship.

Like other mainline denominations, ELCA has witnessed a steady decline in membership. In 1987, thedenomination reported a membership of 5.3 million and more than 11,000 congregations.

Despite the losses, ELCA remains the largest Lutheran church body in the United States. The next largest, the Lutheran Church Missouri Synod, reports a membership of 2.5 million.

Bethlehem Lutheran Church of Brooklyn, NY got its hopes raised but then dashed

2010-07-19T13:58:00.000-05:00

Rev. Dr. Norm David reports that Bethlehem Lutheran Church of Brooklyn, NY got its hopes raised but then dashed when Bishop Robert Rimbo of Metropolitan New York Synod / ELCA promised to meet with him to discuss the Bethlehem property issue then broke that promise.

The opportunity arose when the Synod at its annual assembly in May adopted unanimously a resolution to pursue "a year of forgiveness and healing" after a lot of aggravation this past year. One such aggrieved party is Bethlehem, whose property near the heart of the city at the intersection of Flatbush and Atlantic Avenues the Synod seized and shuttered in January 2009. Bethlehem contends this action was illegal and actively seeks its return. Rev. David, who attended the assembly as a guest, took Bishop Rimbo aside, expressed his gratitude for the resolution, and asked if they could meet. Bp. Rimbo said that if Rev. David would send him a letter stating what he'd like to discuss, the bishop would meet with him.

Rev. David wrote the letter stating the Bethlehem concerns. Bishop Rimbo responded that there was no "Bethlehem issue" and that "all issues brought forth in your letter have been resolved by the Courts of New York State and by the Church." Rev. David wrote back to say "You know as well as I that nothing has been settled and that, if leaders of our respective entitities fail to reach some kind of accord, we of Bethlehem will be forced to contest all that you claim in all possible forums."

Rev. David referred Bishop Rimbo to the words of Christ in Matthew 18:15-17 and 5:24-26 and urged him to reconsider and appoint the meeting. In the meantime, Bethlehem's fundraising drive continues for its anticipated lawsuit. The amount pledged is $62,000 at present but the legal fees could cost two or three times that, he reports. Those who wish to contribute may learn more atwww.bethlehembrooklyn.org. For those who can give $3,000 or more over a 3 year period, Bethlehem will enter into a nonrecourse loan arrangement. All checks should be made payable to "Eastern Star LLC" and sent to 597 Belmont Street, Belmont, MA 02478-4420.

With best regards,

Rev. Dr. Norm David, Senior Pastor

Bethlehem Ev. Lutheran Church, Brooklyn NY

LCMS Urged to Defend Abandoned Biblical Truths

2010-07-13T06:13:00.000-05:00

The head of the second largest Lutheran body in the country greeted delegates over the weekend with a note of affirmation that they are the front-line defenders of biblical truths.While lamenting the liberal direction that their sister body, the Evangelical Lutheran Church in America, and The Episcopal Church have taken in recent years, Gerald B. Kieschnick – president of The Lutheran Church-Missouri Synod – thanked his denomination for uniquely preserving the Gospel.

"The unique contribution of The Lutheran Church-Missouri Synod to Christianity in the world is that we have always stood steadfast and without compromise on the truth of God's inspired, inerrant, infallible Word," he said Sunday at the 64th regular convention in Houston.

During its eight-day convention this week, the LCMS will be considering resolutions in response to the ELCA's decision last summer to allow noncelibate gays and lesbians on the clergy roster. One of the resolutions commends the "Theological Implications of the 2009 ELCA Decisions" document for study and reference.

While the two Lutheran bodies had partnered together in works related to mercy and relief, the ELCA's action – or what Kieschnick described as a desertion of biblical truth – now threatens that cooperative relationship, the document states.

The document does not call the LCMS to immediately cut ties with the ELCA but it expresses hope that their theological position will be respected and that they can "avoid any policies or decisions which would require us to cease our support and involvement in their activities."

Further frank and serious discussions on the matter are also needed, it adds.

In his report Sunday, Kieschnick indicated that the ELCA has descended into "the swamps of compromise," deluded Christian doctrine, and edited "God's Word to suit the whims of the day."

And just as the LCMS defended the "purity of the Gospel" in the early 1970s, they are continuing that fight today, he noted.

Since the ELCA's controversial action, dozens of churches have taken votes to sever ties with the denomination – the largest Lutheran body in the country – and several have sought support from the LCMS, according to Kieschnick.

The breakaway churches are going to the smaller Lutheran body for theological support, training, mission assistance, financial assistance and conservative confessional companionship, he said.

Kieschnick reaffirmed the LCMS' stance that homosexual behavior is contrary to the will of God and therefore intrinsically sinful and that marriage is a divine institution which binds one man and one woman together in a one flesh union not to be broken until death parts them. He further repeated the theology and confessions that the denomination holds to, including belief in the triune God and that the pastoral office is limited to men.

"This is what we believe, teach and confess," he underscored. "Anyone who alleges otherwise is simply misinformed or misled. The Lutheran Church Missouri-Synod for 163 years has been a solid, evangelical, faithful, biblical, confessional Christian church and I pray to God it always will be."

He added that preserving biblical truth does not make the church static or incapable of adapting to changing times though the LCMS has struggled with shrinking membership over the last 40 years.

It's about "proclaiming a changeless Christ to a changing world," he stressed.

Membership at the LCMS is currently 2.4 million. Kieschnick acknowledged that the denomination is struggling with its fair share of problems including disharmony over diversity (in terms of worship, style, role of laity and service of women), a lack of civility and accountability, poor communication, and a loss of its children and grandchildren from LCMS churches.

He urged the church body to face up to this reality in order to fix the problems and move forward to reach the lost.

"Time is short and hell is hot," he noted. "I pray that we will recommit to proclaiming the one message of Christ and Him alone."

Sheep Stealing Studied

2010-07-02T06:16:00.000-05:00

Sheep Stealing Studied

Presbyterians weigh guidelines for reformists.

Ken Walker | posted 7/01/2010 09:00AM

Neither denomination will comment until the PC(USA) General Assembly meets this July in Minneapolis, where delegates will consider asking the World Alliance of Reformed Churches to create guidelines for interactions between member denominations.

A yearlong Presbyterian Church (USA) investigation found no evidence to support accusations that the conservative Evangelical Presbyterian Church (EPC) actively solicited PC(USA) congregations. However, the April report expressed concerns over "inappropriate interference" by the EPC's New Wineskins Presbytery, which works with disaffected PC(USA) churches.

"There is going to be tension between the two groups, as there is between other Presbyterian and Reformed groups in the country," said Jeff Jeremiah, stated clerk for the EPC.

A renewal group leader doubts the potential guidelines will do much to stem an exodus, which in recent years has claimed more than 100 churches from the denomination.

"I think this is an attempt by a dying denomination to corral whatever churches it has left, rather than to be reformed and change its policies," said Parker Williamson, editor emeritus of The Presbyterian Layman.

The strains between the EPC (100,000 members) and the much larger PC(USA) (2.1 million) were likely exacerbated by mid-May events: a cutback of 49 positions at PC(USA) headquarters just days after First Presbyterian of Aurora, Illinois, left the denomination and an Arizona church announced its intention to do likewise.

Some say the divide mirrors conflicts between more than 35 renewal groups and other mainline denominations.

David Runnion-Bareford, president and CEO of the Association for Church Renewal umbrella group, said some renewal groups are critical and others try to work within the system.

Presently, he sees a third set of groups emerging: "lifeboat groups," such as the Anglican Church in North America, which is distancing itself from the Episcopal Church. "They are more associative and draw people together … encouraging each other, finding qualified pastors, and keeping churches healthy," he said.

Another is the North American Lutheran Church, which plans to form this August in Columbus, Ohio, one year after the Evangelical Lutheran Church in America (ELCA) approved same-sex unions and noncelibate gay clergy.

Already, more churches have left the ELCA over the past year than the PC(USA) over the past four years, according to reformists' estimates. By early May, 351 congregations (out of more than 10,000) had voted to leave since August, although only 122 successfully completed the process.

Whether this could prompt a Presbyterian-like dialogue is unclear. However, Alan Wisdom, director of Presbyterian Action for Faith and Freedom, hopes all denominations remember the need for civility, lest non-Christians think such disputes are primarily about church property. "I would hope church officials dealing with these questions would put people first," Wisdom said. "Christ came to die for people, not denominations."

Related Elsewhere:

Previous Christianity Today articles on the Presbyterian Church (U.S.A.) include:

Ready to Implode? | PCUSA congregations prepare shift to Evangelical Presbyterian Church. (March 15, 2007)

Official Presbyterian Publisher Issues 9/11 Conspiracy Book | Process theologian David Ray Griffin is among the most prominent proponents of theory that Bush administration, not Al Qaeda, was behind attacks. (July 31, 2006)

'Assault on the Jewish People' | New Presbyterian policy on Israel raises hackles. (December 1, 2004)

Talk of Presbyterian Split Grows | Homosexual ordination, lordship of Christ are ongoing issues for conservatives. (December 3, 2001)

PCUSA Opens Door to Gay Ordination and Other Ways to Salvation | The real big news out of the denomination's General Assembly may not be its revoking of its ban on gay ministers. (June 1, 2001)

MORE: ELCA Seeks Dismissal of Claims in Pension Plan Suit

2010-06-30T06:15:00.000-05:00

The ELCA churchwide organization filed a motion in U.S. District Court in Minnesota June 28, seeking dismissal of all claims against it in a lawsuit filed following termination of a defined benefit compensation retirement plan by Augsburg Fortress Publishers (AFP).

On April 21 former employees of the Minneapolis-based publisher who were covered by the terminated pension plan filed a class action lawsuit in the U.S. District Court of Minnesota. Named as defendants were Augsburg Fortress; its president and chief executive officer, chief financial officer and vice president of human resources and organizational development; the ELCA; and current and former members of the publisher's board of trustees. About 500 people were affected by the termination of the plan.

The lawsuit seeks to recover losses allegedly suffered by the plaintiffs because of what they claim were "breaches of duty" with regard to the termination of the defined benefit pension plan. The suit also asks the federal district court to declare that the terminated pension plan is not a church plan, but a defined benefit plan regulated by the 1974 Employee Retirement Income Security Act (ERISA).

Augsburg Fortress, a separately incorporated entity apart from the ELCA churchwide organization, maintained and continues to maintain its own retirement benefits for its staff. At the time the lawsuit was filed, the ELCA churchwide organization asserted that "it had no role in the creation, management, funding or termination of the Augsburg Fortress pension plan." It also denied all legal claims made against it by the plaintiffs.

The plaintiffs assert that the ELCA is liable for the Augsburg Plan's losses under ERISA or, alternatively, state law, states the ELCA's dismissal motion. The ELCA churchwide organization denied this. The ELCA churchwide organization noted that it is named in three counts regarding ERISA. One count seeks a declaration that the terminated pension plan is an ERISA Plan (Count I); another claims the ELCA had a duty to monitor the plan under ERISA rules (Count V); a third claims the ELCA had a co-fiduciary duty under ERISA (Count VI).

"All ERISA counts must be dismissed because the Plan is a 'church plan,' not an ERISA plan," the ELCA motion stated. "Even if the Plan is deemed an ERISA plan, Plaintiffs' allegations that the ELCA is an appointing fiduciary fail to state a claim as a matter of law, requiring dismissal of Counts V and VI as to the ELCA."

Augsburg Fortress Publishers similarly filed a motion on Monday seeking to dismiss the counts based on ERISA but did not address other claims in the lawsuit.

The ELCA churchwide organization motion also said the plaintiffs claim that Augsburg Fortress is an "alter ego of ELCA" which should render the ELCA liable for breach of contract (Count X), or for failure to keep the promises made to the publisher's employees concerning their pension (Count XI) or under the Minnesota Consumer Fraud Act (Count XII).

"The allegations that AFP is an alter ego of the ELCA are neither legally sufficient nor plausible. The Minnesota Consumer Fraud Act allegations also fail to state a claim under the terms of the statute," the ELCA's motion stated. "Accordingly, the ELCA requests dismissal of all claims asserted against it."

In 2005 Augsburg Fortress' board of trustees froze the organization's defined benefit plan, and began offering a 403b defined contribution plan to employees. The costly defined benefit plan "has been underfunded for about nine years," Beth A. Lewis, Augsburg Fortress president and chief executive officer, said at the time the defined benefit plan was terminated on Dec. 31, 2009.

Lewis said when that plan was terminated most participants in the defined benefit plan would receive a lump sum payment. The trustees provided for a "more equitable allocation of plan assets among plan participants," she wrote in a letter to plan participants. Without the amendment, more than half of the plan participants would have received nothing at all, Lewis wrote.

"If we had done nothing, the plan would have run out of money in approximately five years and left about 60 percent of those in the plan with no retirement benefits," Lewis said. "We didn't think that was equitable or fair."
Distributions were made to plan participants in March, Lewis said. Lewis denied all claims of wrongdoing against Augsburg Fortress in the lawsuit.

ELCA Churchwide Organization Seeks Dismissal of Claims in Pension Plan Suit

2010-06-29T06:16:00.002-05:00

From <NEWS@ELCA.ORG>
Date Mon, 28 Jun 2010 21:51:06 -0500

Title: ELCA Churchwide Organization Seeks Dismissal of Claims in Pension Plan 
Suit
ELCA NEWS SERVICE

>June 28, 2010  

ELCA Churchwide Organization Seeks Dismissal of Claims in Pension Plan Suit
10-177-JB

CHICAGO (ELCA) -- The churchwide organization of the Evangelical
Lutheran Church in America (ELCA) filed a motion in U.S. District Court in
Minnesota June 28, seeking dismissal of all claims against it in a
lawsuit filed following termination of a defined benefit compensation
retirement plan by Augsburg Fortress Publishers (AFP).

>More:
>http://www.elca.org/News/Releases.asp?a=4563

For information contact:

John Brooks, Director (773) 380-2958 or news@elca.org
http://www.elca.org/news
Twitter: http://twitter.com/elcanews

WordAlone's “Leaving the ELCA” series

2010-06-23T13:42:00.002-05:00

Should I leave the ELCA? This is a question that many congregations and members in North America’s largest Lutheran church body are beginning to ask. Recent changes in ministry policy that allow the ordaining of practicing homosexuals are bringing a significant challenge to the traditional understanding of the Bible and its authority for Christian life. However, this is only the most recent development in a long history of problematic decisions by the ELCA. After a decade of concerted effort WordAlone has reached the conclusion that the theological decay of the ELCA cannot be stemmed or reformed. The entire infrastructure of the ELCA is extremely damaged and the pervasive apathy of the membership at large assures that the current tragic direction will continue indefinitely. We urge confessional and biblical Lutherans to begin making plans to disassociate from the ELCA for the sake of their spiritual well being and particularly for the spiritual well being of their children and grandchildren.

Questions that are frequently asked by those considering leaving the ELCA can be found by clicking …Click HERE...

Taking Action

The action you choose to take in leaving the ELCA depends a lot on your situation. It is vital to know what the other members of your congregation think about the matter of leaving or staying in the ELCA. It is also extremely important to know where your pastor(s) stand on the issues. Another crucial factor is to know how current leaders in the congregation understand the problems that give rise to the need to leave the ELCA. WordAlone recommends that individuals, groups and congregations carefully consider their situation as they decide what action to take. We have worked through this with many congregations, groups and individuals. We have some suggestions for analyzing your situation and the actions you may want to take. To read more about this click HERE...

Follow a Careful Process

Moral Compass

The environment surrounding the process of leaving the ELCA has become increasingly charged in the months following the August 2009 churchwide assembly. ELCA officials and synod staff members have become increasingly anxious as more congregations choose to leave. The rules have been tightened across the ELCA but are being enforced differently in various synods. This means that everyone engaging in the process of voting to leave the ELCA needs to be very careful about how they do it. We have compiled a number of suggestions, cautions, and advisory notes about how a congregation should engage in the process of voting to leave the ELCA. To read more about this click HERE...

Study Resources

So much to read...but there's time...

Our experience suggests that the uninformed members of ELCA congregations are the most content with the present direction of their church. WordAlone has consistently worked to bring the actions, theology, and policy of the ELCA into a critical light. We are convinced that such analysis is healthy and beneficial to the faith of Christian Lutherans. For this reason we have included a large study resource section in this website to help our readers locate quality resources as they carefully work through the process of leaving the ELCA. To access these resources click HERE.

Case Studies

In "synch" with what others are doing...

It is often best to learn by example. For this reason our series will include a section of case studies that will grow as we are able to gather them. These are stories of people that have successfully found faithful ways to leave the ELCA in an effort to make a more emphatic response to Christ’s command to go and make disciples. We believe they will encourage and inspire you. If you have a story that you think would make a good case study for this series please contact us at info@wordalone.org.

Living Word Lutheran Church

For instance, Living Word Lutheran Church started worshipping with 83 people Nov. 1, 2009, in Alexandria, Minn. By this spring, their number had grown to 150 and they were on the verge of not only calling their first pastor but also deciding whether to buy a vacant church or to buy land and build a church with probably a 300-seat sanctuary. The new congregation is affiliated with Lutheran Congregations in Mission for Christ . . . Read more

Redeemer Lutheran Church

Another example is Redeemer Lutheran Church in Fridley, Minn. is a 2,100-member congregation in a northern suburb of Minneapolis with a focus on outreach. “Changing denominational affiliation won’t change that concentration on reaching out,” says their pastor. As a matter of fact, the two votes they took in the past few months to leave the Evangelical Lutheran Church in America have taken a back seat to the excitement and work for their newest project—launching a second campus for their congregation June 5, 2010, Pastor David Glesne said. . . . Read more

Gary Wollersheim Re-elected Bishop of ELCA Northern Illinois Synod

2010-06-21T06:22:00.003-05:00

From <NEWS@ELCA.ORG>
Date Fri, 18 Jun 2010 15:30:45 -0500

Title: Gary Wollersheim Re-elected Bishop of ELCA

Northern Illinois Synod
ELCA NEWS SERVICE

>June 18, 2010  

Gary Wollersheim Re-elected Bishop of ELCA

Northern Illinois Synod
10-168-KG*/MRC

CHICAGO (ELCA) -- The Rev. Gary M. Wollersheim was

re-elected June 18 to a third six-year term as bishop

of the Northern Illinois Synod of the Evangelical

Lutheran Church in America (ELCA) at the synod assembly
June 18-19 at Augustana College,

Rock Island, Ill. Augustana is one of 27

ELCA colleges and universities.

More http://www.elca.org/News/Releases.asp?a=4554

For information contact:

John Brooks, Director (773) 380-2958 or news@elca.org
http://www.elca.org/news
Twitter: http://twitter.com/elcanews

Split votes on gay issues reflects divisions in Lutheran church

2010-06-13T09:47:00.002-05:00

Holly Meyer, Journal staff | Posted: Saturday, June 12, 2010 11:00 pm | (4) Comments

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The 2010 South Dakota Synod Assembly of the Evangelical Lutheran Church in America twice voted in support of gay clergy on Saturday, aligning the state assembly with the national church’s position -- a seeming switch from Friday’s vote opposing the national church’s acceptance of gay relationships.

The resolutions were responses to the national 2009 Churchwide Assembly's inclusive position on gay couples and gay clergy, which disconcerted many congregations and worshipers nationwide.

Although both resolutions voted on Saturday asked to rescind the policy allowing gay clergy to be in monogamous, same-gender relationships, the second resolution was more tersely worded, stating the national church’s adopted policy violated the ELCA’s Confessions of Faith, the foundation of the church's beliefs.

The first resolution was presented to the state assembly without recommendation from the resolutions committee, and the second resolution came with a “do not pass” recommendation by the committee. The assembly moved the resolutions for a vote, anyway.

The first resolution failed 256-246 with five abstentions; the second failed by a wider margin, 283-207 with 15 abstentions.

Clergy and lay people, representing South Dakota's 123,000 Lutherans, attend the annual state synod to vote on resolutions, hear reports on the state of the church and to worship.

This year, the three-day assembly was held at Calvary Lutheran Church in Rapid City. Although the church attended to other business during the assembly, much attention this year has been focused on three votes opposing the controversial Churchwide Assembly’s votes on gay couples and gay clergy.

That national vote resulted in some churches choosing to withhold funding from the national assembly and others choosing to leave the ELCA altogether. Seven South Dakota congregations have left the ELCA since the 2009 assembly’s decision, and seven more are waiting to take second votes on leaving.

The Rev. Thomas Stenzel of Shepherd of the Hills Lutheran Church in Lead voted Saturday in opposition to the national policy to allow gay clergy, which is how his congregation feels on the issue. He said the national church’s decisions and the state assembly’s vote on Saturday signifies the overall political shift in the ELCA. That has left some in his congregation dissatisfied.

“There’s a definite turn in the house that not all are excited about the direction the church is going,” Stenzel said. “I think a lot of people are just giving in at this point,”

His congregation has not taken a vote about leaving the ELCA, but one of his parishioners has requested such a vote, and his parishioners are individually choosing whether or not to contribute to the state and national organizations.

The Rev. Donald Lehmann of St. Paul Lutheran in Humboldt voted Saturday in support of gay clergy being able to serve while in monogamous relationships, which is in accordance with the feelings of his congregation. He said some congregations are struggling with the issue, and hopefully, the resolutions can help them decide on their relationship with ELCA.

“I believe that we are called to be inclusive,” Lehmann said. “I think the vote was the appropriate move because I believe people in monogamous lifetime relationships of the same gender are children of God. They’ve also received a calling from God to serve in a variety of ways, even as clergy.”

The Rev. David Baer of Immanuel Lutheran Church in Whitewood said he didn’t know what caused the assembly to switch voting outcomes on the resolutions from Friday to Saturday but theorized that perhaps people were more concerned about the teachings of the social statement than gay clergy themselves. Baer’s church stopped contributing to both the national church headquarters and the state ELCA synod. He is also a part of the Lutheran Coalition for Renewal -- commonly called CORE -- which formed in opposition to the proposed changes to ELCA policies and church teachings.

Regardless of the reason, Baer said, the split vote on the resolutions about gay issues reflects the lack of unity among the South Dakota congregations.

“There is still not a sense of what to do. We’re not that traditional stronghold that we used to be,” Baer said. “This is the first time when they’ve taken a significant step away from that.”

Contact Holly Meyer at 394-8421 or holly.meyer@rapidcityjournal.com.

Posted in News, Local, State-and-regional, Lifestyles, Faith-and-values, Religion on Saturday, June 12, 2010 11:00 pm

State ELCA Lutherans reject church's national stance on sexuality

2010-06-12T11:35:00.000-05:00

Holly Meyer Journal staff | Posted: Friday, June 11, 2010 8:43 pm | (5) Comments

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The 2010 South Dakota Synod Assembly of the Evangelical Lutheran Church in America narrowly voted Friday against the national church's statement accepting gay relationships.

By a margin of eight votes, the state assembly passed a resolution, 251-243, with 10 abstaining, rescinding the national 2009 Churchwide Assembly's decision to recognize same-gender couples through its social statement "Human Sexuality: Gift & Trust," which also passed narrowly at the national level, according to Bishop David Zellmer, leader of South Dakota's ELCA congregations.

A re-vote was sought on Friday's action, but that request was denied by a 19-vote margin.

The state assembly is expected to vote Saturday on whether or not to rescind the national church's policy that allows gay clergy in a monogamous relationship to be on the ELCA's list of pastors and serve in churches.

The social statement lists four positions on relationships accepted by the ELCA, including gay marriage, Zellmer said.

The resolution and others being discussed during the three-day assembly at Calvary Lutheran Church in Rapid City are responses to the national assembly's inclusive position on gay couples and gay clergy, which disconcerted many congregations and worshipers nationwide. It resulted in some churches choosing to withhold funding from the national assembly and others choosing to leave the ELCA altogether.

In South Dakota, seven congregations have left the ELCA since the 2009 assembly's decisions, and seven more are waiting to take second votes on leaving.

More than 600 people attended Friday's Synod sessions.

The resolution passed Friday by the clergy and lay people, representing South Dakota's 123,000 Lutherans, makes two statements to the national assembly. First, it says adopting the social statement was a violation of the ELCA's Confession of Faith, the foundation of the church's beliefs. (The assembly voted down an amendment to remove this section.)

Second, it asks the 2011 ELCA Churchwide Assembly to reconsider and remove the social statement it approved in 2009.

Zellmer said it will be difficult to convince the national assembly to change what is now church law.

At the 2009 state synod, that assembly passed resolutions asking the national assembly not to pass the changes, but it happened anyway, Zellmer said.

The Rev. David Baer of Immanuel Lutheran Church in Whitewood said some congregations are not making a decision on leaving the ELCA until they see what happens at the state Synod, and others are waiting to see what happens at the 2011 national assembly.

Baer's church stopped contributing to both the national church headquarters and the state ELCA synod. He is also a part of the Lutheran Coalition for Renewal -- commonly called CORE -- which formed in opposition to the proposed changes to ELCA policies and church teachings.

Baer said churches are waiting because leaving the ELCA is like leaving your family.

"It's emotional; we feel connected," Baer said. "We do really relate to each other, and it's hard to say ‘no' to your family."

Zellmer said Friday's resolution may help some congregations decide to stay with the ELCA, but passing Saturday's resolutions on the church's policies on gay clergy would help the most.

"It would have more of an ability to have the churches step back and wait before they would take a vote to leave," Zellmer said.

Based on response from congregations at a national level, Baer and Zellmer both said it was unlikely the national assembly would change its mind. A splinter church, the North American Lutheran Church, is already forming for congregations leaving the ELCA; a constituting convocation is scheduled for August in Ohio, Baer said.

The South Dakota Synod Assembly will meet again in 2011, and the group's position could change before the 2011 national conference, Zellmer said.

In addition to gay clergy, the assembly is expected to vote on matters regarding mental illness education, encouragement of mission partnership, church elections and ending poverty and injustice.

Contact Holly Meyer at 394-8421 or holly.meyer@rapidcityjournal.com.

Posted in Lifestyles, Faith-and-values, Religion, News, Local, State-and-regional, Top-stories on Friday, June 11, 2010 8:43 pm

Lutherans in Search of a Church

2010-05-27T11:58:00.002-05:00

Lutherans in Search of a Church

May 27, 2010

Robert Benne

In its August 2009 Churchwide Assembly, the Evangelical Lutheran Church decided formally to leave the Great Tradition of orthodox Christianity for a declining and desiccated liberal Protestantism. The decisions it made—accepting a weak and confused social statement on sexuality, allowing blessings of gay unions, ordaining gays and lesbians in partnered relationships, and requiring Lutherans to respect each other’s “bound conscience” on these issues—crossed the “line in the sand” that separates revisionist Christians from orthodox.

That result was a foregone conclusion for critical observers who had been watching the ELCA carefully since its inception in the late eighties. (Among them, of course, was Richard John Neuhaus, who saw clearly the trajectory yet to unfold.) What had been the promise of a renewed and robust Lutheranism in the merger of the American Lutheran Church and the Lutheran Church in America was aborted before its birth, in 1988. The planners of the new Lutheran church saw to it that those who provided theological guidance to predecessor churches—then almost exclusively white and male—were marginalized from the real decision-making centers of church life.

One of their instruments was a quota system that insured that the more “progressive” elements of the church would be overrepresented. Every committee, task force, and voting body must be comprised of 60 percent laypeople of whom half must be female and 40 percent of clergy of whom half must be female. 10 percent must be people of color or people whose first language is other than English, of whom half must be female. This scheme dramatically reduced the role of white, male pastors in the church.

Other instruments were: making the Bishops merely advisory; categorizing theologians as only one interest group among others; and locating final authority in lay-dominated, semiannual assemblies that could vote even on doctrinal matters, as one fatefully did in August 2009. These bodies made sure there would be “many voices” in the life of the ELCA, and we now have “many voices,” but no authoritative ones. What is left of classical Lutheranism in the ELCA is a mere “aroma in the bottle.”

But church organizations abhor a vacuum. In the absence of a genuine confessional teaching authority, the ELCA has followed liberal Protestantism in adopting a working theology sharply different from its classical confessions. It has substituted the “Gospel of inclusion” for the classic “Gospel of redemption” that emphasizes repentance, forgiveness, and amendment of life. The former diminishes the importance of the Law as the source of both repentance and guidance for Christians. The god of self-esteem promises everyone acceptance just the way they are.

But the ELCA is far more interested in pressing forward the liberationist themes issuing from feminism, multiculturalism, anti-imperialism, and environmentalism. These themes constitute the non-negotiables in ELCA church life. The ELCA bishops recently participated in a workshop that featured a presentation titled “Power, Privilege, and Difference.” Being therefore educated about their propensities to be oppressive, the worthy bishops resolved to have “observers” at all their meetings to monitor for “PP&D” thinking. One might note that they employed no monitors for confessional theology, perhaps because there was nothing of significance to monitor.

The decision to allow the blessing and ordination of gays and lesbians in partnered relationships was the flash point for those who had observed these deep-running liberationalist trends operating in the church for many years. That flash point, however, illuminated the deeper problem of authority in the church. Scripture and its Lutheran confessional interpretation seemed to have been cast aside for the voting process of a Churchwide Assembly that was shaped more by contemporary experience, highly-organized interest groups, and the scarcely veiled agenda of ELCA headquarters.

The ELCA’s proclamation that it held no clear teachings on homosexual conduct, yet allowed the blessing and ordination of partnered homosexuals, individualized and congregationalized the church in one fell swoop. Each individual and congregation has to exercise their own “bound conscience” on these matters. Some individuals may simply leave for other churches or press their congregations to leave the ELCA, while some divert their offerings to purely local causes or participate in organized efforts to renew the church. Most members, however, try to act as if nothing has happened.

Some congregations have left the ELCA for other Lutheran bodies, while others have publicly proclaimed orthodox beliefs and practices and allowed their members to divert their offerings into “bound conscience” funds that cannot be sent on to the ELCA. Most try to avoid these controversies like the plague. Pastors know the tension will cost them membership and support no matter what direction they go.

The national church has a budget far less than the one it began with in 1988, even if one does not account for inflation. Sixty-four of the sixty-five synods have diminished their giving to the national church. All the synods have less to work with.

However, the most interesting fall-out is the organizational changes.The two organizations formed to resist the direction of the ELCA—the Word Alone Network and Lutheran CORE—have redefined themselves. Neither desires to continue organized resistance within the ELCA, which they regard as futile. Both have turned their attention to building new organizations independent of the ELCA, as they seek to provide harbors for those in search of a church beyond their congregations.

The Word Alone Network has become Word Alone Ministries, which provides educational and worship materials, mission opportunities, and theological education for the church that it founded earlier. That church, or better, that “association of congregations,” is the Lutheran Congregations in Ministry for Christ. The LCMC was formed during the fracas over an agreement, between the ELCA and the Episcopal Church, Called to Common Mission, which required ordination to the historic episcopacy for Lutheran pastors and bishops. That requirement was anathema to the mostly Midwestern, low church Lutherans. The LCMC now lists 410 member congregations, with 191 having joined since last August. Among them are some of the largest Lutheran churches in America.

Representing the “evangelical catholic” or high church wing of the church, Lutheran CORE redefined itself after the fiasco of August 2009 as a coalition for the renewal and reconfiguration of Lutheranism in North America. Though it had no initial desire to start yet another Lutheran church, CORE responded to the wave of churches wanting to leave the ELCA for a more “churchly” organization than Lutheran Congregations in Mission for Christ, and hopes to facilitate the birth of the new North American Lutheran Church next August. It is uncertain just how many congregations will be on board at its founding.

Both CORE and the NALC see themselves as instruments of a reconfiguration of Lutheranism in North America—CORE as an ongoing convocation of Lutheran teaching theologians, and the NALC as an ecclesia embodying those teachings.

Whatever comes of these ventures remains to be seen. If the Holy Spirit blesses them they will flourish and provide new beginnings for Lutheranism in America. For many they are the last, great efforts to live out the promise of Lutheranism as a church on this continent. If they fail, the only remaining option may be a bracing swim across the Tiber.

Robert Benne is Director of the Center for Religion and Society and Jordan-Trexler Professor of Religion Emeritus at Roanoke College. His Good and Bad Ways to Think About Religion and Politics will appear this summer.

Resources

Word Alone Ministries
Lutheran Congregations in Ministry for Christ
Lutheran CORE
Lutheran Forum
American Lutheran Publicity Bureau

5.27.2010 | 8:25am

Rev. Paul T. McCain says:

I certainly admire Dr. Benne's tenacity on these issues and have watched him speak from the floor of the ELCA's previous assemblies, a voice crying in the wilderness, often.

I must however, with respect, take exception to the conclusions in his post here.

It is just a tad bit audacious and rather, in my view, arrogant for him to assert that if in fact CORE and NALC do not receive the blessing of the Holy Spirit and flourish this means that "Lutheranism in America" is over and these movements of former or outgoing ELCA Lutherans represent the "last, great effort" to "live out the promise of Lutheranism as a church on this continent" with the only option remaining to swim the Tiber.

Let me put forward some very serious challenges to these assertions.

First, CORE and NALC do *not* represent, yet, a faithful expression of historic, confessing Lutheranism. Let's take a look at but one issue: the ordination of women. This practice which is contrary to the one, holy, catholic and apostolic church is not in keeping with the "the promise of Lutheranism."

Second, CORE and NALC, to my knowledge, have yet to repudiate publicly abortion on demand, the murder of unborn children. Will they? And if they do not, how can we consider either organization to be the "last, great effort" to "live out the promises of Lutheranism as a church on this continent."

Third, one reading Dr. Benne's article might be left with the impression that "the promise of Lutheranism" is only remaining with these groups. Well, with all our faults, The Lutheran Church—Missouri Synod, is still alive and well and we are doing our level best to "live out the promise of Lutheranism" in this nation, and doing so with very specific intentionally to be and remain faithful to Lutheranism in its orthodox, historic, confessional identity!

I think a tad more humility here is called for by Dr. Benne.

CORE and NALC do represent a very good opportunity! But if all these organizations are willing to do is turn back the clock to the point before the ELCA went forward with the embrace of homosexuals in its clergy ranks, this will not provide for these organizations the opportunity to "live out the promise of Lutheranism."

There are many of us in The LCMS who have, and will continue to, be very strong supporters of CORE and NALC, doing all we can to support and strengthen there intention to embrace again the "full promise of Lutheranism as a church on this continent" but it would be appreciated if Dr. Benne would stop writing as if there were no other Lutherans around left to sustain this vision.

Churches Leave ELCA in Hutchinson

2010-05-24T14:27:00.002-05:00

Two ELCA churches in Hutchinson, Minnesota, held their "second" and final votes to sever ties with the ELCA yesterday. This means there is no ELCA church in Hutchinson.

In a related story, 150 delegates representing 35 churches met on Saturday at Faith Lutheran Church, Hutchinson, to form the Augustana District of Lutheran Congregations in Mission for Christ (LCMC). The Augustana District will promote classic and traditional Lutheranism throughout the upper Midwest. Delegates gathered from Minnesota, South Dakota, Iowa, Nebraska, and Wisconsin. www.AugustanaDistrict.org

The exodus from the ELCA continues, in spite of under-reported numbers provided by that denomination.

The Augustana District adopted its Constitution and Bylaws, as well as elected members to its first District Council and Board of Theology and Ministry. The Plenary Session was presided over by the Honorable G. Barry Anderson. Speakers included Jaynan Clark and Tom Walker, of WordAlone; Paul Spaulding of LCMC; Dennis Bielfeldt of the Institute of Lutheran Theology. Professor Steve Paulson, Luther Seminary, St. Paul, preached at the opening worship.

More information will become available at the website: www.AugustanaDistrict.org

Pastor Mark J. Richardson
Bethesda Lutheran Church

Augustana District, LCMC
1947 110th Avenue
Dresser, WI 54009
(715) 755 - 2562
mjrichardson@centurytel.net
www.BethesdaLutheran.ws

Installation for Rev. Bill Sullivan

2010-05-21T13:21:00.003-05:00

Installation for Rev. Bill Sullivan
Sunday, June 27, 2010 at 3 p.m.
New Life Lutheran Church
Sterling, IL

We invite you to attend this special service for a very special church and pastor of the LCMC. New Life is a LCMC mission start, now with 211 members within just a few months. We will take a van full from Faith Lutheran Church immediately following our 11:00 a.m service. Many people from LCMC will be in attendance and the LCMC Ministry Board has been invited. We hope many of us from Faith will attend. We are honored to have Pastor Sullivan in our area.

Pastor Martha Nelson will be doing the installation. And Pastor Mark Gehrke has been invited to have the honor of preaching the sermon. Please stay tuned for additional information as it becomes available.

Rev. Dr. Mark E. Gehrke

Faith Lutheran Church, LCMC

1611 41 Street, Moline , IL 61265

309-762-2824 Ofc 563-508-8388 Cell

E-mail: pastorgehrke@faithlcmc.org

“Love the Lord your God, with all your heart,

and soul and strength and mind;

and love your neighbor as yourself.”

Luke 10:27

We've been released!

2010-05-17T21:43:00.002-05:00

May 17, 2010

Original Letter Sent Via USPS

The Reverend Mark Gehrke

and Congregation Council

Faith Lutheran Church

1611 41^st Street

Moline, IL 61265

Dear Pastor Gehrke and Congregation Council Members:

Grace to you and peace from God our Father and the Lord Jesus Christ.

At the Northern Illinois Synod Council meeting held this past Saturday, May 15, 2010, the following actions were approved which are relevant to Faith Lutheran Church:

1. Faith Lutheran Church, Moline, Illinois, is granted approval to terminate its relationship with the Northern Illinois Synod, Evangelical Lutheran Church in Americaeffective May 15, 2010.

2. Pastor Mark Gehrke, Faith Lutheran Church, Moline, Illinois, is removed from the roster of the Northern Illinois Synod, Evangelical Lutheran Church in America effective May 15, 2010.

By copy of this letter, I am notifying Mr. David Swartling, Secretary of the Evangelical Lutheran Church in America of this information.

God bless you.

In Christ,

Bishop Gary M. Wollersheim

Certified Mail

c: Mr. David Swartling, Secretary

Evangelical Lutheran Church in America

We've Hit What?

2010-05-16T08:51:00.001-05:00

Why We Are Leaving the ELCA

Produced by Produced by WordAlone Ministries

May, 2010

The Tip of the Iceberg

You may also download this article in PDF Format

After a number of ill-advised course deviations over the years, those at the helm of the Evangelical Lutheran Church in America (ELCA) have piloted the denomination into a deadly collision with the same iceberg that has caused other Christian bodies to fracture and sink. For many, the Churchwide Assembly votes in August 2009 — to affirm same-sex unions and lower the sexual standards of clergy — will go down in history as the defining moment of impact.
But the real danger in hitting an iceberg is that only a small portion of it can be seen above the surface. The greater problem is what lies underneath and cannot easily be seen.
The new social statement and policies on sexuality are just the tip of the iceberg. They are a single example of how far the ELCA has strayed from the authority of Scripture and the Lutheran Confessions. On a much deeper level, the changes taking place in the church today are altering the very message of Christ. When the Word of God is no longer taught as the basis for the Christian faith and life, a religious institution ceases to be a Church of Christ.
The time is coming when people will not put up with sound doctrine, but having itching ears, they will accumulate for themselves teachers to suit their own desires, and will turn away from listening to the truth and wander away to myths. (2 Timothy 4:3-4)
The Decline of the ELCA
Consider the facts and disturbing trends over the years, shown here, since the forming of the ELCA:
ELCA Statistics 1988 2008 % Change
Congregations 11,120 10,396 -6.5%
Baptized membership (millions) 5.25 4.63 -11.8
ELCA new mission starts 50 25^a -50%
Global missions (millions) $18 $15.6^b -13%
Global missions exectuive staff 22 25 +14%
ELCA missionaries^c 471 180^d -62%
^a 2007 figure
^b actual decline is greater when the $15.6 million is discounted for inflation
^c missionaries actually supported by the ELCA churchwide budget (does not include Global Mission Associates supported financially by independent mission agencies)
^d 48 were one-year young adults in global mission
“Lord, to whom shall we go? You have the words of eternal life.” (John 6:68)
For many years, the WordAlone Network has worked to reform the Evangelical Lutheran Church in America (ELCA) and to call it back to the Church’s biblical and confessional foundations. Our time as a reform movement in the ELCA has now ended. We are moving forward as WordAlone Ministries, to directly support individuals and congregations in preaching, teaching and confessing the message of Christ. For those who ask why we are making this move forward out of the ELCA, the following is a simple list based on the format of our Common Confession and expressing the concerns we have about the theological departure of the ELCA in these important matters of faith.
The Lord Jesus Christ
use of the name “Father, Son, and Holy Spirit” has diminished in worship materials
biblical pronouns in reference to God have been eradicated, Scripture altered in the ELW
Unitarianism tendency in describing a non-specific generic “god” rather than naming Jesus Christ
the true gospel of forgiveness/repentance is replaced by a false gospel of acceptance/affirmation
The Gospel of Salvation
a post-Christian form of Universalism (all are saved) is routinely preached in pulpits
less than 200 missionaries are in ELCA, only a few with “evangelism” in their job description
ELCA’s paradigm of mission changed to support and “accompaniment” rather than evangelism
lack of evangelism has resulted in a 600,000 decline in baptized membership in the ELCA
LWF and mission support dollars are used to export a false gospel to world Lutheran partners
The Authority of Scripture
educational materials and social statements show lack of respect for biblical authority
Presiding Bishop acknowledges “two equal but irreconcilable” hermeneutics (March 2005)
methods of “higher criticism” are used as an end, rather than as a means of proclamation
seminary education stresses psychology and systems-theory rather than biblical teaching
A Common Confession of Faith
teaching materials show a lack of respect for Scripture and our historical confessions of faith
general American Liberal Protestantism has replaced specific Lutheran doctrine and practice
a new definition of “bound conscience” grants authority to self-invented and individual truth
the work of the Holy Spirit is regularly detached from the Word of God (aka. “Enthusiasm”)
The Priesthood of All Believers
the ELCA suffers from a rigid institutional, bureaucratic, and regulatory mindset
there is lack of representation and accountability in assemblies of independent “voting members”
the Lutheran understanding of ministry and ordination has been abandoned for Episcopal forms
Marriage and Family
sexuality statement assigns morality and ethics to gospel (salvation) rather than law (creation)
2009 CWA actions change the traditional biblical teaching on marriage and homosexuality
abortion is funded in the ELCA pension plan, contrary to the ELCA’s own social statement
The Mission & Ministry of the Congregation
the ELCA has a “three expression” church structure, contrary to the Lutheran Confessions
the top-down ELCA governing system allows for no ratification of important decisions
congregations are routinely treated as franchises, simply “feeding” national offices
emphasis on political advocacy diverts 5% of hunger relief funds to ELCA lobbyists

ELCA Statistics	1988	2008	% Change
Congregations	11,120	10,396	-6.5%
Baptized membership (millions)	5.25	4.63	-11.8
ELCA new mission starts	50	25^a	-50%
Global missions (millions)	$18	$15.6^b	-13%
Global missions exectuive staff	22	25	+14%
ELCA missionaries^c	471	180^d	-62%
^a 2007 figure
^b actual decline is greater when the $15.6 million is discounted for inflation
^c missionaries actually supported by the ELCA churchwide budget (does not include Global Mission Associates supported financially by independent mission agencies)
^d 48 were one-year young adults in global mission
“Lord, to whom shall we go? You have the words of eternal life.” (John 6:68)

Our Exit Interview

2010-05-16T08:48:00.001-05:00

Our Exit interview with the Synod, This is from our Church Atty. (Names have been replaced)

One of our Church Leaders and I were at my office Saturday morning when I called up there. On the line were Bishop Wollersheim, 3 of his assistants and 16 members of Synod Council. They started off with a prayer and then by saying that under these circumstances they typically ask us to explain our reasons for leaving for about 15 minutes followed by questions.

We stated that the primary reasons we wanted out have been based upon biblical doctrine and while the human sexuality issues voted on in August highlighted the willingness of the ELCA to depart from sound doctrine, there were certainly more serious issues and the whole thing with the vote in August highlighted the need to get back to the basics of the Bible and away from universalism and other myths that are more pleasing to the ears of non-believers. We talked about accepting Christ as savior as the only path to salvation. We talked about the idea of making disciples of all nations, not telling all nations what they want to hear. We said the need to tell the truth, as Jesus did. There should be no difference between the "official position" and unofficial positions of the ELCA. We need straight talk.

I told them we had no problem with this format of answers there questions so they can vote on whether to approve our leaving and that this was being done for their benefit, based upon their desire under their constitution to close the book on the relationship, and that we under our constitution had already done everything required and no permission from Synod was needed. I told them that the whole idea of insisting that one needs permission to leave is ridiculous and sounds more like the type of rule you would find in the Mafia or a totalitarian dictatorship, and that they probably shouldn't aspire to be like either of these alternatives. This attitude and similar hierarchal issues are further reasons that we have wanted to leave.

We explained that we have had two votes with 73% and 80% wanting out and the 20% that voted to the contrary are for the most part no longer part of our congregation. Even the thought of trying to stand in our way makes no sense at all. I told them that I felt that we had been though some difficult times and that the Synod's support for the Synod Authorized Worshipping Community helped create more division within our congregation. I told them that most of the people on the other side had been in agreement with us on most issues throughout the years, and the ELCA helped to highlight and exacerbate these differences in this process. What happened is that when the people who call themselves "saving faith" walked out on their family in November is many lost respect for their views, since they weren't going to be here anymore anyway. They stated their intent was merely to minister to these people.

I mentioned that most of our members were galvanized on leaving the ELCA when Pastor Clark came in and attacked our leadership in early September.

They asked us about whether there was ever a decision on the issue of our changing the Faith name and I explained that this was voted upon at the first council meeting after the request came in from the saving faith people and the council unanimously voted not to change the name. We are sticking to our traditions and haven't changed our beliefs, our ministries, or our worship services. This name is part of our identity and it belongs to the congregation and has been in place far longer than the ELCA. I told them that I have been a member of several congregations prior to coming here, and I wouldn't think of asking any of them to change their name just because I left.

They thanked us for answering their questions and I told them to call any time, and we then closed with prayer. Feel free to forward this to the other council members or anyone else who needs to know. I don't have all the email addresses here at home.

My apology

2010-05-14T11:36:00.000-05:00

My apology:

" I apologize for the e-mail that was accidentally forwarded to you by me. It wasn't intended to be sent to your office. As you can tell by the tone, emotions are running high. I take full responsibility for it's contents as it reflects my frustration to what seems as a relentless assault on us after we have done everything required to separate ourselves from the elca. The contents were sent to me by an outside source and I in turn sent it out in haste as a gut reaction to to the most recent letter sent to us. Unfortunately I did not take time to review those listed as recipients. I alone am responsible for this error."

_____________________________________________

Their response

May 13, 2010

Synod Vice President Bill Bartlett asked that I forward his letter to you. Please find it below.

Dear oneno,

I am in receipt of your note of apology concerning the accidental forwarding to the bishop’s office, by you, of an email intended for ----- ------- and copied to Pastor ----- ------, --- ----- and --- ---------.

Frankly, I am appalled at the rude and offensive nature of this email. This is definitely inappropriate behavior for any person in your congregation, let alone leadership. The person who put this together should be told how inappropriate this is and to stop this behavior immediately. Most certainly the leadership should not be perpetuating it. I understand that emotions are high, they are on both sides of this issue, but I can absolutely guarantee you that there are no emails of this nature being circulated by the synod offices or the synod council.

With that said, I want to address the procedure for a congregation leaving the ELCA. By your email it appears you were surprised by the letter from the bishop, asking the leadership to attend a synod council meeting to discuss Faith’s separation from the ELCA. I am surprised by this. This procedure is clearly spelled out in the constitution, and is being used by synods all across the ELCA. At our last council meeting, we invited another congregation to attend and help us understand why they desire to leave. We are not singling out Faith in any way. I'm sorry if you feel as though we are throwing up road blocks, but I can assure you that is not the case. Our goal is to learn what we can from this experience, support the people who want to stay, and to part amicably wherever possible with any congregation who wishes to leave, after we are sure that the congregation has all the facts. I can also assure you we don't take our responsibilities lightly. I hope this is helpful.

In Christ,

Bill Bartlett

Vice President

Northern Illinois Synod