pray to your father in secret…

Matthew 6: 1-6, 16-21

[Jesus said] “Beware of practicing your piety before others in order to be seen by them; for then you have no reward from your Father in heaven.  So whenever you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be praised by others. Truly I tell you, they have received their reward.  But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be done in secret; and your Father who sees in secret will reward you.

  And whenever you pray, do not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, so that they may be seen by others. Truly I tell you, they have received their reward.  But whenever you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you.

 And whenever you fast, do not look dismal, like the hypocrites, for they disfigure their faces so as to show others that they are fasting. Truly I tell you, they have received their reward.  But when you fast, put oil on your head and wash your face, so that your fasting may be seen not by others but by your Father who is in secret; and your Father who sees in secret will reward you.

Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal; but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal.  For where your treasure is, there your heart will be also.”

 

Following our evening service during which we imposed ashes on the foreheads of our parishioners, I finally made it home for a time of peace before a late night of sermon writing and Facebook checking.  When I booted up the computer and pulled up my Facebook page, I was struck by the number of people who posted pictures of themselves wearing the ashes of repentance.  It was almost comical.  The words of Jesus, “don’t practice your piety in such a way…” slapped me in the face.

Now please, please, please don’t get the impression I am passing judgement.  Nothing could be further from the truth.  The folks who posted pics with ashes are all faithful Christian people connecting with the community of Christ and sharing their common beliefs and reliance on God’s mercy.  I sincerely feel the ashes displayed were a method by which those separated by distance and time were able to gather as children of the Heavenly Father.  But still, the words of Christ were right there in front of all of our faces.

So how often do we Christians practice our piety in such a way as to call attention to our perceived level of faithfulness?  Though not intentional, do we lift up our particular brand of faith as a superior model for others?  Do we want people to see us and know we are Christians?  It’s something to think about as we enter this Lenten season.

I invite others to reflect on these texts as we consider how we practice our piety.  Leave your comments and let’s see where the discussion goes.

Tending to the burning bushes

As you begin reading this post, consider a few questions.  When was the last time that you heard God speaking to you?  When was the last time you actually became still so you could listen?  And what was your response the last time you felt God tugging at your arm, inviting you to a place that you really didn’t care to go?

 As each day passes there is never a shortage of opportunities for ministry in and around our community.  Those burning bushes God uses to get our attention seem to be set ablaze at nearly every turn.  They could take the form of a woman sitting at a bus stop, a homeless person staking claim to a park bench, or as was the case yesterday, a parishioner making a frantic phone call to my office.  I am usually amazed at what God can do each time I am invited into difficult and stressful situation in the life of someone whom I am called to shepherd.  Yesterday was one such day when God called me to a place I’d rather not go.  Suddenly, I felt a bit like Moses when he saw the burning bush.  What makes me so special that they should listen to me?  What if I don’t have the ability to do what is required?  What good can come out of my simply being there?

Moses is certainly one of the central characters of the Old Testament narrative, yet before he became such a key figure, he could have been best described as someone who was short of confidence and filled with doubt.  He was born a slave but raised in the house of Pharaoh and later rejected by even his own people.  He had to flee Egypt because he killed a guard.  When God finally got Moses’ attention he was but a shepherd tending a flock that wasn’t even his own.  God’s call wasn’t extended in dramatic fashion.  There were no lightning bolts or loud claps of thunder.  Instead, God used the sight of a burning bush.

This is where Moses gives us one of those great theological movements.  Instead of sitting there with a puzzled look on his face, Moses turns aside.  Turning aside is one of those things we learn about in seminary.  Turning aside means dropping what you are doing, forgetting what you are thinking about so that you can look and listen for God.  Moses turned aside in order to pay attention and noticed that this bush was not consumed by the flames.  Moses turned aside and heard God.  Yet even turning aside isn’t always enough.

When God called Moses his response was to the effect of “Who am I but a poor shepherd, uneducated in your ways and incapable of eloquent speech?”  With each excuse Moses was able to conjure up, God promised to do more than simply meet his needs.  Fast forwarding several thousand years, we may be quick to offer the same excuses when God calls us to ministry.  “Who am I that I should be of help?”  “I’m not qualified, send someone else.”  “In this instance I don’t believe I have what it takes.” I’m not up to the challenge…am I?”  Often at times we sound just like Moses, yet God still takes the time to bless us with the gift of the Holy Spirit and walk with us into the dark valley.  Our calling as followers of Christ Jesus is simply to go and let God be God.

The burning bushes are out there in our midst.  God continually calls his people to action using the most ordinary of means, but spotting those burning bushes takes patience and it takes practice.  If we are not listening for God, if we are not paying attention we might not recognize a burning bush when we see one.  As we go about our busy day, Christian folk need to be actively looking and listening for God.  We need to be tuned in to the burning bushes in our midst, always remembering that as we are called to ministry, God is with us and provides what is needed to do his will.

So again I ask the questions that I have considered these last few weeks.  When was the last time that you heard God speaking to you?  When was the last time you actually became still so you could listen?  And what was your response the last time you felt God tugging at your arm, inviting you to a place that you really hadn’t planned on going?

“…And I shall dwell in the house of the Lord forever.”

Certainly, the twenty-third psalm is much beloved by people throughout the Christian church.  Most especially we read this psalm during funeral and memorial services because of the comfort and consolation God provides through these words.  In verse six, we have the assurance that God’s salvation is a certainty for his people, and that death will not be the final word, for we will live forever in God’s eternal kingdom.  But what about this “house of the Lord?”

Again in Psalm 27:4, David says he seeks to dwell in the house of the Lord all the days of his life.  Yet we know that God is not bound by physical walls.  Scripture tells us that God does not live in temples, tents or any other structure built by humans.  God is omnipresent, God is boundless and infinite.  So what are we to make of this house of the Lord in which we seek to dwell?  Do we hope to gain a place in some physical realm beyond our comprehension, or perhaps inside heavenly gates?  Are we hoping that after death we spend eternity in a newly created city of God, or within the bounds of a beautiful garden such as the Garden of Eden?  Perhaps, but as we read these words from Scripture looking only to our life after death, we are limiting the house of the Lord and God’s eternal promise.

Eternal means forever, now and always.  If we seek to dwell in the house of the Lord forever, we must also include our earthly lives in the equation.  Though it is not yet fully revealed, Christians profess the in-breaking of God’s kingdom on earth with the coming of God’s Word incarnate.  Surely as Christ dwelled among God’s people, God’s kingdom burst forth in the earthly realm.  To dwell in the house of the Lord forever; therefore, also must mean living as God’s people in his eternal presence, including the here and now.  At the close of Matthew’s gospel, Jesus says “Remember, I am with you always, until the end of the age.” (Matt 28:20).

As we are baptized into Christ crucified and risen, we realize that his promise of presence is an eternal one, meaning now and always.  Christ has given us the gift of his Holy Spirit to dwell in the hearts and minds of God’s people.  Through his holy and life giving Spirit, Jesus comes to us in our times of need through the faith and witness of others who give of themselves, being as Christ for us.  Living in the presence of God means offering our lives for the sake of others as well, inviting and welcoming all into our midst so that they may also see the goodness of God.  We stand in the presence of God as we gather for worship and thanksgiving, as we pray for and with one another, and even as we forgive others as we are forgiven.  Dwelling in the house of the Lord all the days of our lives means living in the presence of God each and every moment, among God’s people no matter where we might be, for where God’s people are gathered, so also is Christ there with us.

As I look out the window of my office this morning, I see the house of the Lord.  I can see the people of God’s kingdom as they go about their daily tasks, some realizing their vocational ministry while others not yet understanding or knowing that Christ is indeed with them.  Our mission and ministry as Christians is to be among the people of the world, to be as Christ for them, attending to their needs and proclaiming the good news of God’s forever promise through his Son Jesus Christ.  The more we do this, the more we can begin to realize that we not only dwell in the house of the Lord all the days of our lives, but that through our baptism, we are called in a very real way to be a part of this holy house of God.  Let us seek this house now and always.

The Church and the BCS

For so many people, the month of January sometimes brings what is often called the “post-holiday let down.”  Others may call it the “January swoon.”  In either case, the sentiment is the same.  The hustle and bustle of secular Christmas with its light displays and malls filled with frenzied shoppers is over.  The sometimes wild and festive celebrations ringing in the New Year are quickly becoming but a fading memory.  In fact, some will say that if you are not a college football fan, there isn’t much left to look forward to in January.  At least college football fans can look to the January swoon and shout out, “Thanks God for the BCS!” (Bowl Championship Series).  If it weren’t for the BCS, what else would there be to look forward to?  Thankfully, The Church has something to say about that.

During the time following Christmas, Holy Scripture tells the story of God’s light display come to earth.  The season of Christmas concludes with the reading of St. John’s account of God’s Word becoming flesh and dwelling among his people.  John writes, “What has become into being through him was the light and life of all people.  The light shines in the darkness and the darkness did not overcome it (John 1: 4-5).”  The Epiphany season begins with the journey of the Magi as they followed a bright new star Bethlehem where they beheld the newborn King.  For this reason, Epiphany is called the Season of Light.

The lessons of Epiphany (revealing) are in their own way, Holy Scripture’s BCS (Because Christ Saves), for they tell the world exactly who Jesus is and why he came to earth.  During January and throughout the season of Epiphany, we won’t notice radio stations playing extended versions of our favorite carols.  There won’t be television specials scheduled in prime time, and we certainly don’t have to worry about purchasing the perfect gift for someone special.  We will, however, be witness to many of the greatest stories in the Bible.  Christmas may have passed and the novelty of a New Year may soon wear off, but certainly the joy of Christ lives on.

Even as we marvel at the excitement of the shepherds at Christmas, how can we help but feel the excitement and anticipation of Andrew when he tells his brother Peter, “We have found the Messiah!”  There might be a new star for us to follow, but certainly we must feel the wonder of those simple fishermen as they dropped everything, accepting Jesus’ invitation to follow him.  And finally, even as Luke told us of the starry skies and angels singing “Peace, goodwill to those whom God favors” we listen in Matthew’s gospel as Jesus proclaims God’s blessings and beatitudes during his Sermon on the Mount.

December, with its Christmas and New Year celebrations may be over, but the Church has no time for a January swoon.  Through the stories provided by the authors of the gospels, the life, ministry and purpose of Jesus Christ is made known to us.  The joy and amazement continues as God’s light and life dwells among his people.  As we begin this new year together, I encourage everyone to avoid the post-holiday let down and feel the excitement, peace and promise of Jesus.  In January and throughout the seasons of the Church, all are welcome to worship God and sing praise to him for the gift of his Son.  Salvation has come to earth!  God has kept and continues to keep his promises made so long ago.  How can we know this?  The answer is clear; BCS!  Because Christ Saves!

The Holy Innocents – The Other Side of Christmas

This time of year there is no shortage of peaceful images.  The sights and sounds of Christmas are embedded in our hearts and minds.  More than any other time of year, the world strives to find certainty and security at Christmas; we hope and pray for peace and joy for all people.  Searching for these we hold fast to traditions, both in our families and in the church.

At Christmas we tell the old familiar stories and we sing those timeless hymns.  And because of all those long held traditions Christmas is a time for predictability.  But just as suddenly as the angels disappeared and the shepherds returned to their fields, the story takes a drastic and ugly turn.

When we start reading the story of Christmas in Matthew, we find anything but predictability.     Matthew’s story is not one that we want to hear.  Within his account of Christmas, Matthew quotes the prophet Jeremiah:

Thus says the LORD: A voice is heard in Ramah, lamentation and bitter weeping. Rachel is weeping for her children; she refuses to be comforted for her children, because they are no more.  Jeremiah 31:15

While on Friday evening Luke told us of shepherds and angels, Matthew tells us a part of the Christmas story that we would rather soon forget.  At the beginning of his narrative on Christ’s birth, Matthew tells us that in fact, Joseph was about to dismiss Mary, but God came to Joseph in a dream and instructed him to do otherwise.  While Luke tells us that Christ was born in the City of David, Matthew tells us that during this time, Israel was under the control of Caesar, and the ruthless tyrant Herod sat on the throne of power.

This week, as the church sings “O Little Town of Bethlehem”, Matthew reminds us that, in order that he might kill Jesus, Herod ordered the murder of innocent children in and around Bethlehem. 

The hymn says “Above thy deep and dreamless sleep, the silent stars go by.” 

But the prophet Jeremiah recalls a different sound, a voice heard in Ramah, at the gates of Bethlehem; a mother’s sobbing; Rachel weeping bitterly and uncontrollably because her children are no more.  That’s not the Bethlehem of our kid’s Christmas pageants, and it’s not the Bethlehem of our hopes and dreams, but it is the Bethlehem of the Bible.

Herod, like so many leaders throughout history, had a keen sense for opposition.  He had been around long enough to know a threat when he saw one.  What the wise men see as a child born to be king, Herod understood as opposition to everything which his kingdom was based upon.  And just as we have seen so many times in the world’s history, Herod took measures to eliminate what he perceived to be a threat to his kingdom and rule.

Even today, we see this taking place in far flung places I the world; places where the people suffer under oppressive leadership.  Greedy and power drunk tyrants impose their will in order to preserve their influence and control.  It also becomes visible in racism; neglect of the poor and homeless, and in the forgotten-ness of those who live on the fringes of society.  The world calls such instances poverty, classism, and bigotry, but Matthew has another name for them, he calls it Bethlehem.

Before the story leaves Bethlehem, those who read the accounts of Jesus’ birth become witnesses of our world at its worst.  We read of corruption and witness senseless brutality, all while we listen to the uncontrollable weeping of mothers who have lost their children.

Yet, as United Methodists Bishop William H. Willimon said in a previous Christmas address at Duke University; “Even though the bloodshed of Bethlehem and the weeping of Rachel are not the Christmas story we want, it is most certainly the Christmas story we need.”  Willimon states that; for all of the world’s brokenness, a god who refuses to come to Bethlehem won’t do any good. Humanity needs a savior who is willing to come to Bethlehem and save us, because we cannot come to God on our own.

Such is the message of Christmas.

Through Jesus, God comes into a world that is anything but peaceful, his cross is already on the horizon; and by age two he was a refugee with a price on his head.  This is the God who dares to come into the world to save it from sin.  This is the God, Emmanuel, who loves the world so much that he takes on human flesh and give his life as the final atonement for our sin. 

Jesus is God; he comes to us as a child destined to die and be raised by the Father, thus defeating death forever.  Jesus is God and comes to us still; he comes to us through the waters of our baptism and claims us as his own.  He comes to us in the bounty of the Lord’s Supper, through the bread that is broken and the wine that is poured out for all people for the forgiveness of sin.

Each year, comments are made by unbelieving people who cannot understand how or why God would allow such a senseless tragedy to happen.  How could a loving God remain idle and watch the innocent babies of Bethlehem die, while his Son Jesus escapes such death?  What these questioning people miss is that, Jesus does not escape.  Jesus is not spared or pardoned.  Jesus also dies, just not during this particular slaughter.

God in Christ Jesus chooses to enter the world as a child, and there is only one suitable outcome stemming from this decision; Jesus must die.  God in Christ Jesus will die, just not in the account we read from Matthew’s gospel telling of the birth of Christ and his first few years.

Why not?  First Jesus must live as God’s people live.  He must grow and experience the same temptations of earthly life as humans do.  Jesus must endure all of the pain of this world, completely, totally, yet perfectly.  Only then will his earthly mission for salvation come to its conclusion.

Finally Jesus, himself, enters death at the hands of yet another powerful tyrant trying to preserve his own regime, his own legacy and his own misguided sense of self fulfillment.  It is this death, Christ’s death on the cross at the hands of Pontius Pilate that makes all of the difference.

While this part of Matthew’s story is not part of the Christmas that we want to hear, it is the part we need to hear.  It is the story of our world, our human struggle, and God’s participation within it.  Through this course of tragedy, we learn that humans have a God who is willing to live as we live; who will weep with us, walk with us, endure pain for us, and even die because of us.  But this Christ who is born unto us conquers death and the grave, so that we may enter his world, and live as he does, experience his joy, live in his peace, and dwell in the glory of God’s kingdom forever and ever.

Give Us this Bread Always

Being that tomorrow is Thanksgiving, I like most people, can recall many fond memories from Thanksgivings past.  They play in my mind like film loops running in succession, over and over again.  And on a quiet morning such as this one, the best part is they are presented without commercial interruption.  One of my fondest memories is watching my grandma as she went about the task of making her famous biscuits.  Here in the South they would be better known as dinner rolls, but we didn’t live in the South back then, and in Michigan they were called biscuits, so biscuits it shall be.

For every gathering of the extended family, my grandma’s biscuits would be the highlight of the meal.  She would begin making them early in the morning when she could enjoy peace and quiet, having the kitchen all to herself.  Sometimes I would sneak into the kitchen and just take up a place next to her without saying a word.  Grandma would give me a nod and then continue with her work.  Taking a fist full of dough, she would squeeze it just right and “pop” just enough through her thumb and forefinger to produce a perfectly sized ball that would later be my biscuit, or my brother’s, or someone else’s.

Every now and then she would let me give it a try. I’d snatch up some dough, give it a squeeze, but try as I might I just couldn’t get the hang of it.  Grandma was a pro, she could pop out those dough balls faster than I could count them and soon enough she would attract a crowd, all of her grandchildren assembled around the table, watching the dough “pop” through her fingers.  The more she would do it, the more we would say, “Go slower so we can see how it is done.”  We never quite got the hang of it, but we always looked forward to Grandma’s biscuits.  As the family grew over the years, so too would the number of biscuits, each year leaving us wanting more and more.  But I’m not sure what we wanted more of, the delicious biscuits, or the wonderful experience of watching Grandma as she “popped” them out.

Reading the gospel according to St. John, I see Jesus also had a situation concerning having enough bread.  Jesus had been seen performing great miracles of healing, and the more such signs and wonders were witnessed, the larger the crowds following him became.  Then, while in the wilderness, crowds of people who were gathered around Jesus grew hungry.  Having compassion for, them, Jesus provided the miracle of the five loaves and two fishes, feeding more than 5000 people.  The people were fed and satisfied, and amazingly, twelve baskets full of bread were left over.  The bread seemed to “pop” out of nowhere and the people were amazed.

When Jesus had crossed the sea and returned to Capernaum, the crowds of people that were fed previously on the other side had made across the sea first and stood by greeting him as he arrived.  They wanted more, question is, what did they want more of?  They asked to see the miracle again.  Perhaps they were still hungry, but I can’t imagine that free bread would be enough cause for so many people to travel such a distance, especially so quickly.  They wanted more; they wanted to believe Jesus was God’s long awaited Messiah, and they wanted him to prove it by producing more bread.  Jesus’ answer?  “I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty.”

The people wanted a sign so that they might believe, yet with the miracle of the loaves and fishes, Jesus had already done so.  The crowds wanted to see the miracle again, they wanted to be sure.  What they failed to realize is that, it isn’t bread that satisfies the hunger they were experiencing, it goes much deeper than that.  Earthly bread satisfies hunger for a little while, Jesus satisfies the hunger that goes much deeper; Jesus satisfies the hunger of our souls.  Jesus gives food for life, food for forgiveness, food for our salvation.  Jesus satisfies our hunger for God’s love and grace by giving his body and blood as ransom for our sin.  Jesus satisfies our hunger to live in the peace of Christ, knowing that no matter what trials we face on earth, we will never be separated from God’s love and we will become inheritors of his kingdom forever.

This is the food that leaves Christians wanting more, but not wanting more signs and wonders so that we may believe.  No, Christ has already provided enough for us to believe.  Yet as our thankful response to God’s mercy and grace through Christ Jesus, we want God to further equip and empower us to share this wonderful gift with all whom God places in our midst.  We want to experience the joy of being as Christ for others who are in need, especially during times of thanksgiving.  It is the mission of each and every Christian to share this gift of God’s love, so that all may come to his table and receive the Bread of Life which satisfies the deepest hunger of humanity, the hunger and longing for God’s eternal grace.  So because of this, we say to Christ, “Give us this bread always, that we may share the good news with others.”  Thanks be to God.

Three Questions…Three Answers

I read with great pause and concern an article written by former ELCA Presiding Bishop Herbert Chilstrom.  It is an article addressed to pastors, congregations and other individuals asking them why they are leaving the ELCA.  The issue of most concern for me is that in asking his three questions, Bp. Chilstrom also provides the answers, which he must presume are uniform for all who are opting out.  Dare I say, Bishop Chilstrom’s answers fall very short in explaining the difficulty so many confessional Lutherans have with the current direction of the ELCA.  I do not agree with the resolutions on human sexuality adopted by the ELCA in August 2009; however, I have not opted to leave the ELCA either.  Regardless, I know many who have.  Having attended the recent NALC constituting convocation, and speaking only for myself, I will answer Bp. Chilstrom’s questions based on my experiences.

1. “What is it about sex that pushed you over the edge?”

Bishop Chilstrom’s insistence that the main issue is human sexuality clearly shows that he out of touch with the issue.  It isn’t a question about human sexuality, it is a question concerning the authority of Holy Scripture.  God clearly reveals to us in Genesis his model for human intimacy and sexual relationships (Genesis 2:21-24).  This model is later affirmed by Jesus in the tenth chapter of Mark.  Citing this, I know some will quickly bring up issues of divorce and adultery, but I will not go there with this post as the issue for Bp. Chilstrom’s question is in regards to sexual relationships.

Jesus affirms God’s model for sexual relationships between males and females in Genesis, yet nowhere in Scripture is there affirmation for same gendered sexual relationships.  Rather, through Scripture God declares such relationships sinful.   Understanding this, current ELCA policy according to the social statement “Human Sexuality: Gift and Trust” places human knowledge and experience ahead of biblical teaching, stating that the biblical authors did not have sufficient understanding of human sexual orientation.  Such statements speak of teaching other than what has been handed down throughout the great tradition of the Church in an attempt to conform Scripture to our society, rather than society to Scripture.

2.  “Why are you organizing new churches?”

Yes, there are many Lutheran bodies within the United States, and some might welcome persons or congregations who decide to leave the ELCA.  But why hasn’t there been any question as to why these “existing other” Lutheran churches came into being?  It goes without saying that the ordination of women is one issue that keeps ELCA members from joining LCMS or WELS.  Other Lutheran bodies in the U.S. are just as staunch in their doctrine and may prohibit former ELCA Lutherans from joining.  Several other Lutheran bodies (AFLC for instance) also do not recognize the ordination of women, others have loose congregational structures that do not fit the model of the three expressions of the Church (Congregation, Synod, Churchwide) as currently practiced by the ELCA.  So for many people, a new Lutheran church, confessional in its doctrine, congregationally focused and mission driven appears to be the answer.

 3.  “Third, what will you say to your sons and daughters, sisters and brothers and others in your churches when they tell you they are homosexual?”

First of all, I am dismayed that Bp. Chilstrom would ask such a question.  Given that many whom he addresses with this article are ordained pastors, I would expect a little more professionalism and discretion.  Speaking again only for myself, the answer I must give to Bp. Chilstrom’s question is; “I don’t know.”  I could supply several hypothetical answers, but they serve no real purpose, which neither by the way does this hypothetical question asked by our former bishop.  Questions such as these only become argumentative in nature and pit one side against another.  I can say, however, until I am faced with such a dilemma, or asked to provide pastoral care for another in such a situation, I can’t imagine what I would say, but it wouldn’t change the fact that I love my children, siblings, family and friends deeply.

In concluding his article, Bp. Chilstrom says [in forming the ELCA] “We believed we could be a church where we held to the essentials and allowed for differences on non-essentials.”  What is at the heart of the matter for those leaving the ELCA is that the authority of Holy Scripture IS essential.  The Bible is not simply a book about Jesus.  Lutherans confess that Scripture is “the authoritative source and norm for our faith, life and proclamation.”  Christians cannot and must not allow human experience and idealism to assume such authority, which is what the passage and adoption of “Human Sexuality: Gift and Trust” and its four associated ministry policies accomplishes.

I fear I have lost friends due to my position on these matters, and that grieves my heart more than anyone will know.  I also understand that many whom I love do not share the same confession of faith as I, nor do they embrace the great tradition and orthodoxy of the Church as do I.  Many are choosing to leave the ELCA, but I do not speak for them.  I have not decided to leave and I speak only for myself.  Yes, I believe the ELCA to be a church in grievous error, and I pray that God will deliver us from this false teaching.  But I love my church; I love its members, and because I love God with all my heart, mind and strength these I do to the best of my ability and I ask God to help and guide me.

Disappearing Theology

The CWA 2009 set the tone for a ground swell of debate as congregations and synods try to discern the path each will follow.  Last weekend here in South Carolina our synod took part in what our bishop called “A Day of Holy Conversation.”  This day was set aside for South Carolina Synod Lutherans to gather and respectfully discuss our differences as we acknowledge one another as fellow members of the body of Christ on earth.

Hundreds gathered together, listened together, ate together and worshipped together as if it were any other day in our synod’s history.  Friends on opposite sides of one issue or another remained friends, hugs were exchanged in lieu of handshakes, and our synod family had all the appearances of one still knit closely together in the bonds of Christian love.  For this I am glad and give thanks to the one who calls us to live in community through our baptism into Christ.

During the morning session, seminary professors Dr. David Yeago and Dr. Susan McArver gave presentations with regards to their thoughts concerning the decisions of CWA 2009.  Dr. Yeago spoke to the lack of biblical, traditional and theological support for these resolutions, describing the ELCA as a church of “impaired communion” with itself.  Dr. McArver provided historical perspective as to how the church has handled divisions in the past and advocated for the CWA 2009 changes through the lens of history and personal reflection.

Following a brief luncheon and then worship with Holy Communion, the body discussed possible resolutions for our upcoming synod assembly in June.  As with the morning session a format was followed to allow voices from either side of the debate to be heard.  The debate (I can’t call it conversation) was respectful, and each resolution was discussed in polite manner.  As I listened to each person, a common theme became evident; one that I have noticed so many times before in such debates.  The ELCA seems to be suffering from a disappearing theology.

Since August there have been many meetings and forums on the schedule, and most allow a time for people to voice their views.  As people from either side of the disagreement speak, the refrain of “I am not a theologian or a pastor, and I’ve had no theological instruction, but I feel in my heart…”  Another oft heard remark seems to be, “I haven’t read Leviticus or Romans, but I believe…”

Now please hear this, I am not saying one side is biblically uninformed as compared to the other.  The truth is, I hear these remarks coming from both sides of the issue and this concerns me.  Our church is in the midst of a great struggle with one side claiming biblical authority and the other claiming the scriptural authors’ lack of knowledge concerning sexual orientation, yet we have many willing to speak out who have not read or studied the disputed texts in their context.  Many others do not take the time to read the essays published by our church’s theologians or enter into focused Bible studies.  Understanding this, I fear we are becoming a church that makes decisions based on our experience and emotions rather than on biblical study and theological reflection.  We ask, “Where is God in all this?” but we largely answer the question without studying God’s Word, hearing the teaching of our theologians, and listening to the witness of the saints.

I am convinced that the debate surrounding CWA 2009 is going to be long and painstakingly exhausting.  I am also convinced that those who enter and remain in the discussion will do so out of their love for God, the church and their neighbor.  It is my prayer that as we go forward in this “Holy Conversation” the church rediscovers it’s rich tradition of teaching and learning, while we strive to love God with all our heart, mind soul and strength.

ELCA God’s Word Theology Bible Christian Church History Religion

The Gospel of Inclusion

In recent months, one phrase has popped up in several conversations; the “gospel of inclusion.”  With discussions within the Evangelical Lutheran Church in America revolving around human sexuality and the ministry policy changes of CWA 2009, inclusion has been one of many buzz words.  But this notion of the “gospel of inclusion” has been nagging at me.  I’ve never really paid much attention to such speak, at least not until recently.

A friend (Lutheran of course) used this phrase a few days ago, and she used it in such a context that I really got the impression that she believed in a “gospel of inclusion.”  Having heard this phrase so much lately, I asked what she meant and where she had learned it.  Frankly, I was surprised with her answer because she learned it in Sunday school (Lutheran of course).

I decided to do a little reading.

For those who do not know, the gospel of inclusion was first preached by the Rev. Dr. H. Dale Jackson (Baptist) who believed the message of the gospels, as presented within the New Testament, is exclusive.  He became universalist in his preaching and teaching.

Later, the Rev. Carlton Pearson began publicly preaching an inclusive message that all people, regardless of their religious (or non religious) views would gain salvation through Christ.  Only those who willfully rejected God’s grace would not be saved.

The gospel of inclusion:

A. The death of Jesus Christ on the cross and His resurrection paid the price for all of humanity to have eternal life in heaven, without any requirement to repent of sins and receive salvation.

B. Belief in Jesus Christ, is not necessary for a person to go to heaven. Salvation is unconditional, granted by the grace of God to every human being.

C. It is presumed that all of humanity will have its destiny in heaven, whether they realize it or not.

D. All of humanity will go to heaven regardless of their religious affiliation, including those who believe in false religions or adopt any other form of religious persuasion, or who have no religious persuasion.

E. Only those who have “tasted of the fruits” of real intimacy with Christ and have “intentionally and consciously rejected” the grace of God will spend eternity separated from God.

F. There are persons in some type of hell, but the emphasis is “to get away from the picture of an angry, intolerant God. I don’t see God that bitter.”

Looking back on the last few years, I realize that many Christians seem to believe in this gospel of inclusion.  Several young persons whom I have been teaching also seem to believe that God would not condemn anyone, but rather will save all people.  I wonder, has this teaching actually found its way into the ELCA?  If so, how?

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