Tag Archives: ELCA

Of human bondage

What motivates us as human beings? Why do we do what we do?

I am of the flesh, sold into slavery under sin. I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. I see in my members another law at war with the law of my mind, making me captive to the law of sin that dwells in my members.

Wretched man that I am! Who will rescue me from this body of death?

These words of Paul the apostle from the 7th chapter of his letter to the Romans serve as the epigraph to my novel and the source of the title, A Wretched Man, a novel of Paul the apostle. As these verses from Paul suggest, we have long wrestled with the problem of the human will. The wonderings of philosophers such as Schopenhauer & Nietzsche; psychoanalysts such as Freud & Jung; and literary figures such as Somerset Maugham & Thomas Mann suggest it’s complicated and self-awareness is difficult.

What about homophobia? What is the source of this phenomenon? Let’s start with a definition–this one is Merriam-Webster’s online version:

irrational fear of, aversion to, or discrimination against homosexuality or homosexuals

and Wikipedia’s description:

Homophobia is a range of negative attitudes and feelings towards homosexuality and people identified or perceived as being homosexual. Definitions refer variably to antipathy, contempt, prejudice, aversion, and irrational fear. Homophobia is observable in critical and hostile behavior such as discrimination and violence on the basis of a perceived non-heterosexual orientation. In a 1998 address, author, activist, and civil rights leader Coretta Scott King stated that “Homophobia is like racism and anti-Semitism and other forms of bigotry in that it seeks to dehumanize a large group of people, to deny their humanity, their dignity and personhood.”

Let’s take it a step further; what is “internalized homophobia”? Here’s the opening paragraph from a UC-Davis Psychology Department study:

Among lesbians, gay men, and bisexuals, internalized sexual stigma (also called internalized homophobia) refers to the personal acceptance and endorsement of sexual stigma as part of the individual’s value system and self-concept. It is the counterpart to sexual prejudice among heterosexuals.

In other words, it is gay folks accepting negative societal, cultural, or religious stigma and applying such negative values toward oneself. Self-condemnation. Self-doubt and low self esteem en extremis. It doesn’t take deep psychological insight to recognize that internalized homophobia is not healthy. High incidence of suicide. Drug and alcohol abuse. Inability to have meaningful relationships.

And sometimes, the internalized homophobia results in outrageous behavior toward other gays. An extreme example is Andrew Cunanan, the murderer of Gianni Versace; political examples include US Senator Larry Craig & California State Senator Ray Ashburn; and religious examples include Ted Haggard, “rentboy” William Rekers, and now Minnesota pastor and outspoken opponent of the ELCA gay friendly policies, Pastor Tom Brock of Hope Lutheran Church of Minneapolis (Hope Church is not ELCA but AFLC—Association of Free Lutheran Churches–a small and conservative Lutheran denomination).

The “outing” of Pastor Brock was a journalistic abomination for which there is no excuse, and the offending magazine has received appropriate condemnation. Yet, the exposure of Pastor Brock raises the question of other outspoken anti-gay religious leaders. Let me be perfectly clear, I make no suggestion that this is the sole or even the primary motivation for those religious leaders in various denominations that oppose gay inclusive policies. Yet, one wonders whether Pastor Brock is merely an isolated and atypical example or merely the tip of the iceberg. What is it about human sexuality that makes some squirm? How often does sexual angst undergird homophobia?

Whatever the motivation, religious leaders who bash gay folks over the head with their Bibles need to seriously question themselves—are they really offering a solution to gay suicide, gay drug and alcohol abuse, and gay casual relationships or are they part of the problem? Are they advancing the kingdom of God or stalling it? Are they truly seeking God’s will or merely proof texting the Bible to justify their own biases, prejudices and even their own homophobia?

Don’t, please don’t, respond with the horrific notion that you hate the sin but love the sinner, at worst a self-justifying excuse for murky motivations behind hurtful behavior and at best a misunderstanding of the reality of self-loathing that may be triggured by such seemingly benign comments.

WordAlone drama queen rants

Jaynan Clark is the president of the WordAlone Ministries, and she has gone ballistic in an email to ELCA presiding bishop Mark Hanson, which she has made public. The acerbic email is not an attempt at reasoned dialogue; instead, it is a personal attack on the ELCA leader. Clark, who famously fell to her knees during her keynote sermon to the WordAlone annual convention to beg forgiveness for not doing enough to resist the ELCA, accused Hanson and the 65 synod bishops of strong armed tactics, and her sanctimony soared when she threatened Hanson with end times judgment:

I wonder if you will enjoy as much the final ‘stage’ at the end of time when you face your Lord.

After criticizing Hanson for issuing a statement about the Israeli shooting of ten volunteers aboard a blockaded ship, Clark then blasted Hanson’s recent meeting with African Lutheran leaders in which he attempted to calm their concerns over CWA09. Clark warned the bishop to stop messing with the Africans’ demons, suggesting that for the Africans (and, presumably for herself):

Demon possession is a reality that no one tries to dismiss as impossible, pre-enlightened thought or mental illness. Spiritual warfare is real and engaged in appropriately by preaching, teaching and confessing Jesus as Lord over life and death, this world and the next, Crucified and Risen. [The Africans] don’t mess with the truth. We now are the ones sorely in need of such missionaries and evangelists in this emerging pagan land.

Brimming with false modesty, Clark insisted her rant was not about herself …

who am I to protest? … I am just a country pastor … [leader of] a lowly group of Christian, Lutheran confessors … I am nothing. I am no one. I have been treated as such by you and yours. How dare I question you and your ways? Who am I to question your judgment, your leadership? You have power. You have position. You have international voice and exposure. I have none of those and for that I thank God, literally, because they would perhaps tempt me to believe that any of this was about “me” or my importance or my personal opinions.

but, she quickly revealed her self-righteous arrogance:

A word of caution: don’t continue to make the mistake of underestimating what and whom it is you oppose with your words and deeds. It is not me. It is not WordAlone or LCMC or LCORE. You are at odds with the only “Head” and “Shepherd” the true Christian Church has ever had.

In an ironic twist of unintended self-condemnation directed at Hanson but apropos of her own schismatic organization that foments internal strife and disunion:

the ELCA has become embroiled in the worst internal conflict in its history. Congregations and members have become like sheep without a shepherd, scattered and led astray. That is not the work of the Good Shepherd but of His temporal adversary, the Wolf in sheep’s clothing and his hirelings.

Can I hear an amen, sister?

I am mindful of the lesson taught by my legal mentor during a trial many years ago when our opponent destroyed his own case with an angry, ranting, convoluted final argument. When I leaned over and asked my mentor why he didn’t object to the falsehoods and innuendo offered by the other attorney, my boss just smiled and whispered “he’s making a much better argument for our case than I possibly could.”

In the spirit of hoist on her own petard, I invite you to read Clark’s WordAlone tirade in its bombastic entirety.

Author appearances and advocacy

Regular followers of this blog know that I haven’t posted much lately, and that’s because I have been on the road promoting my novel, A Wretched Man. Most recently, I spent four days with the Wisconsin Annual Conference of the United Methodists (UMC) in La Crosse. I managed to sell a goodly number of books and network with numerous congregations and organizations that may use my book for an adult forum or book club discussion. The study guide that I prepared as a pdf document proved to be quite popular.

The trip to La Crosse had an unintended benefit: my exhibitor’s booth was placed next to Kairos CoMotion, an LGBT advocacy group within the Wisconsin UMC, and I had plenty of time to visit with Jim and Steve, a gay couple who have been together for many years and who were married in Toronto four years ago. Steve has long been an LGBT leader and spokesman within the Wisconsin UMC following his rejection for admission to a UMC seminary because he was gay. At the conclusion of the convention, I accompanied Jim and Steve to a meeting and communion service for the Kairos CoMotion supporters. I hope to post more about this group and the status of LGBT issues within the Wisconsin UMC later.

Switching from past book-related appearances to future ones, I note that in yesterday’s Minneapolis Star Tribune newspaper, I was lumped together with a couple of heavy hitters of progressive Catholicism under the header “Controversial Roman Catholic speakers are coming to Twin Cities.”

First on the scene is author Obie Holmen, who will be reading from his new book, “A Wretched Man,” Thursday at the House of the Beloved Disciple, 4001 38th Av. S., Minneapolis. The reading will be preceded by a 7 p.m. “mass of celebration for our LGBT brothers and sisters.”

I must smile at the article headline since I am not Roman Catholic nor do I think my support for the majority position of the ELCA on this blog qualifies me as “controversial”. But any press is good press, as they say, and to be linked with luminaries of Roman Catholic progressive thought such as British theologian James Alison and feminist theologian Rosemary Radford Ruether is flattering.

Early in July, the Presbyterian Church USA (PCUSA) will hold its national, General Assembly in Minneapolis. Cokesbury functions as the official booksellers for the Presbyterians, and their bookstore will offer my book for sale during the weeklong Presbyterian assembly that promises up to 8,000 attendees. On Monday, July 5th, at 2:30 pm, I will be present in the Cokesbury bookstore at the assembly to autograph copies of the novel.

Finally, Lutherans Concerned North America (the ELCA gay advocacy group) will hold its biennial convention in Minneapolis beginning July 7th. The theme of the gathering will be Let Justice Roll Down Like Waters. On Saturday morning, July 10th at 8:30 am, I will present a workshop entitled “Paul the Apostle–History’s Greatest Homophobe?” The LCNA convention will close with a celebration dinner back at the Minneapolis Convention Center (after the PCUSA clears out) to remember and relive the historic vote in that venue last August.

On the evening of Saturday, July 10, we are having a night on the town! We will head over to downtown Minneapolis to revisit the historic place where the ELCA voted for full-participation of people of all sexual orientations and gender identities. It’s appropriate to revisit the site. Many people said that celebration felt “stuck in their throats”. We hope that we will be able to clear our throats and cheer with joy. It will be an evening of reconciliation, celebration, and defining our path moving forward.

Busy. Busy. Busy. But also extremely rewarding. Hope to see you along the way.

June numbers of ELCA congregational defections

Lutheran CORE prepares for its August Convocation when it will birth a new denomination called the North American Lutheran Church (NALC). The WordAlone Network has become WordAlone Ministries and has revised its strategy away from influencing the ELCA toward supporting dissidents, but with an apparent tilt toward CORE and its progeny, prompting a Lutheran Congregations in Mission for Christ (LCMC) supporter to whine, “I thought that Word Alone was going to be supporting both LCMC and NALC.” Meanwhile, the LCMC eagerly welcomes the vast majority of defecting ELCA congregations into its loose association while sniping at the anticipated high church structure of NALC: “ … this is why I am glad to be LCMC … Among the members of the [NALC] Ministry Processes Working Group are six former ELCA bishops,” and “We certainly don’t need any more rings to kiss.” At local congregations pondering defection from the ELCA, dueling representatives of LCMC and CORE make appearances to advocate for their preferred brand of schism. (LCMC quotes from “Friends of LCMC”, a Google online discussion group)

Meanwhile, in central Minnesota, the local newspaper is running a letter to the editor that wonders why such a small percentage of eligible voters actually voted in two local congregations that voted to sever ties with the ELCA.

[P]erhaps the support for leaving the ELCA wasn’t quite as overwhelming as the church leadership might have people believe.

The writer then questions the level of pastoral manipulation behind the process:

[D]ecisions are often made based upon information shared with the members through the pastor. Indeed, the direction that any church takes often reflects the direction the pastor wishes to take that congregation. Truly, if only one point of view is presented to the congregation through the pastor and the elders of the church, and contrasting views aren’t embraced or encouraged, it would stand to reason that the church membership would vote in line with the church leadership.

One day when the smoke clears, it will be interesting to correlate pastoral leadership and congregational defections. From the evidence available thus far, it would appear that defecting congregations almost always are led out of the ELCA by their pastor. Talk about shepherding the flock.

Finally, the latest statistics from the ELCA (June 3) are reported in an email received from the office of the ELCA Secretary:

As of June 3, we have been advised that 419 congregations have taken first votes to terminate their relationship with the ELCA (some congregations have taken more than one first vote). Of these 419 congregations that have taken first votes, 283 passed and 136 failed. Synods also have informed the Office of the Secretary that 161 congregations have taken a second vote, 140 of which passed and 21 failed.

I have previously characterized the number of defecting congregations as a trickle and not a torrent. Ten months after CWA09, that characterization still holds true, and the vast majority of the 10,400 congregations of the ELCA remains in place. While the dissidents have stirred up hard feelings and created conflicted congregations, they are far from “realigning North American Lutheranism” as CORE professes.

As we approach the the birthing of NALC and the one year anniversary of CWA09, it will be curious to watch the strains on the publicly professed coalition of LCMC, WordAlone, and CORE. A commenter on the “Friends of LCMC” discussion groups suggests:

Where much of the 20th century was spent with “mergers”, bringing many smaller synods into one large tent, the early years of the 21st century are being marked with many of these mergers being “undone” in a way, with smaller synods once again emerging, each with its own unique polity and structure to it.

Reminds me of the old saw, “if you keep leaving a church to find another that is a perfect fit, soon you will be a church of one.”

Scientific study: children of same sex partners are well-adjusted

Opponents of the ELCA ministry policies that allow gay clergy frequently trumpet the Reformation cry Sola Scriptura. The WordAlone Ministries bases its name on this slogan, and ELCA critics decry any other influence in ethical discernment beyond strict application of Biblical law. Such critics conveniently overlook Luther’s own two-pronged analytical approach–“the testimony of the Holy Scriptures or by evident reason”–to inform conscience. One expects that the Lutheran CORE, WordAlone, & LCMC spokesmen would cite scientific or empirical evidence if they could, but they are left with unsound science such as reparative therapy (CORE brought along fellow-travelers from the debunked Exodus Ministries to CWA09). Lacking sound scientific support for gay-EXCLUSIVE policies, it is understandable why ELCA opponents wrap themselves in unscientific and uncritical Biblical interpretations. Oh, we hear platitudes now and again about “family values” or “traditional marriage”, but the evidence doesn’t support their case.

Thus, we don’t expect the CORE types to pay much attention to the scientific study report in today’s issue of Pediatric Journal which concludes “Being raised by a same-sex couple is no hindrance to healthy psychological development”. In fact, 17 year olds who had been raised entirely by a lesbian couple following artificial insemination of one partner, actually seemed better adjusted than their counterparts who had been raised by heterosexual partners—except when subjected to homophobic bullying.

When comparing the results to how mothers living in conventional families rated their teenagers, children of same-sex couples were more competent in school, had fewer social problems, broke fewer rules and were less aggressive.

Based on what the children reported themselves, they did just as well whether or not they knew the identity of their biological father.

However, those teenagers who — according to their mothers — experienced homophobia and bullying did turn out to be more anxious and have more depressive symptoms than their peers.

St Olaf grad elected bishop

Bill Gafkjen, my first cousin and eldest of six sons of my mom’s sister Joanie, was recruited to pitch for St Olaf by coach Jim Dimick out of Colombia Heights High School in the mid ‘70s. After one year, Bill met with the coach to tell him he had decided to quit playing baseball to concentrate on studies. “We both cried,” Bill said. Bill also said his Gafkjen kin were greatly disappointed based upon their tradition of town team ball on the western prairies of Minnesota in the Willmar area.

Even though he only spent one year on the team, Bill considers coach Dimick to have been his mentor, and he asked me to extend his personal condolences to the coach following the recent death of his beloved wife, Nan. Coach Dimick and I both belong to Bethel Lutheran Church of Northfield. Yesterday I did so, along with a big hug, as I reported to coach that one of his boys had just been elected to become Bishop of the Indiana-Kentucky Synod of the ELCA.

Bill was baptized in our family’s home congregation, Gethsemane Lutheran of Upsala, the same church where our mothers grew up, the same church where Grandma Hilma and all her siblings were baptized and confirmed, and the same church where our great-grandparents were immigrant pioneers and amongst the earliest members of the old Sandvikens Swedish Evangelical Lutheran Congregation. Bill’s first name and my middle name are based in part in remembrance of great-grandfather Wilhelm who became surrogate father to his six granddaughters, Hilma’s six girls, when Hilma’s husband Olaf was killed in a car-train collision in 1936.

Bill’s mom died of breast cancer over 35 years ago, and my mom died of ALS about 6 years ago. The other four sisters are alive and well, together with Bill’s dad, Guffy, and five brothers, and over a dozen first cousins (we lost cousin Rick to a car accident). I speak for the whole family in expressing our pride and extending our prayers and well-wishes for cousin Billy as he answers the call to be the pastor to the pastors of the 220 congregations and 71,000 members of the Indiana-Kentucky Synod of the ELCA.

The ELCA news release is reprinted below in its entirety:

William Gafkjen Elected Bishop of ELCA Indiana-Kentucky Synod

     COVINGTON, Ky. (ELCA) — The Rev. William O. “Bill” Gafkjen (GUFF-ee-ehn) was elected June 5 to a six-year term as bishop of the Indiana-Kentucky Synod of the Evangelical Lutheran Church in America (ELCA) at the synod assembly in Covington, Ky.
     Gafkjen, 52, assistant to the bishop of the Indiana-Kentucky Synod, was elected on the fifth ballot for bishop with 301 votes to 168 votes for the Rev. Steven L. Schwier, Christ the King Lutheran Church, South Bend, Ind. The Rev. Michael R. Brown, Risen Lord Lutheran Church, Bargersville, Ind., was also a nominee on the fourth ballot for bishop. There were 56 names on the first or nominating ballot. Gafkjen led on all ballots.
     The Rev. Mark S. Hanson, ELCA presiding bishop, presided at the election.
     Gafkjen will succeed the Rev. James R. Stuck, the synod’s bishop for 12 years, who announced he will retire when his term ends Aug. 31. The synod has made tentative plans for the bishop-elect’s installation to be held at St. Luke’s United Methodist Church, Indianapolis, on Sept. 11, Gafkjen said.
     In an interview with the ELCA News Service, Gafkjen said his election brought to him “a sense of humility that’s inspired with the sort of trust that comes with this call.”
     Along with a commitment to the synod, his new call “is an invitation to walk alongside people in a difficult time to try to figure out what it means to be the church in mission. It’s an opportunity to work with some great people and to build on the foundation that Bishop Stuck built in this synod,” Gafkjen said.
     Among the priorities he sees for the synod, Gafkjen said the synod needs to assist members to have public conversations together in a way that honors differences. He also named priorities such as staying focused on mission in the midst of financial challenges and stewardship concerns, and building connections and communication across the synod.
     Gafkjen has served with Stuck since 2002. “He is a man with a deep pastoral heart who is centered in prayer. He has a deep commitment to sharing the good news,” the bishop-elect said.
     Born in Beausejour, Manitoba, Canada, Gafkjen earned a bachelor’s degree from St. Olaf College, Northfield, Minn. He earned a master of divinity from Luther Seminary, St. Paul, Minn., and a doctorate from Columbia Theological Seminary in Decatur, Ga. St. Olaf College is one of 27 ELCA colleges and universities; Luther Seminary is one of eight ELCA seminaries.
     Following his ordination in 1985, Gafkjen served as pastor of Grace Lutheran Church, Mora, Minn.; Holy Trinity Lutheran Church, Niles, Mich.; Lutheran Campus Ministries at Pennsylvania State University, State College, Pa.; Evangelical Lutheran Church, Duncanville, Pa.; and Christ the King Lutheran Church, South Bend, Ind.
     Gafkjen and his wife Janet are the parents of two children, Nathan and Kira. They reside in Fishers, Ind.
     The Indiana-Kentucky Synod is 71,097 baptized members in 220 congregations in Indiana and Kentucky. The synod office is in Indianapolis.

Now it’s the Presbyterians’ turn

The Presbyterian Church (USA) (PCUSA) is commonly labeled “mainline Protestant”. According to Wikipedia, the attribution “mainline Protestant” suggests the following:

Mainline or mainline Protestant (also sometimes called mainstream) denominations are those that comprised the vast majority of American Christianity from the colonial era until the early 1900s. Most were brought to America by their respective historic immigrant groups. Today, most are rooted in the Northeastern and Midwestern United States.

As a group they have maintained theologies that stress social justice concerns together with personal salvation and evangelism.They have been credited with leading the fight for social causes such as racial justice and civil rights, equality for women, rights for the disabled and other key issues. Many of the issues that such groups have advocated for have been embraced by American law and society, but at the same time mainline denominations have been somewhat marginalized. In addition, mainline churches and laity founded most of the leading educational institutes in the US.

In typical usage, the term mainline is contrasted with evangelical. Mainline churches tend to be more liberal in terms of theology and political issues. This places them to the ideological left of the evangelical and fundamentalist churches.

With approximately 2.4 million members, the PCUSA is the third largest of the mainline Protestant denominations behind the United Methodists (UMC–8 million) and the ELCA (4.4 million) and just ahead of the Episcopal Church (2.1 million). Many of these denominations hold formal agreements with each other that mutually recognize clergy and sacramental practice. For instance, the ELCA has full communion agreements with six other denominations, including the UMC, PCUSA and Episcopal Churches.

After wrestling with women’s ordination a generation or two ago, that issue is now settled and females comprise a significant percentage of the clergy within these mainline Protestant denominations. Presently, LGBT issues roil these denominations. The United Church of Christ (UCC) has the longest record of allowing gay clergy, and LGBT issues seem less contentious for that 1.1 million member denomination. The Episcopal Church now has two LGBT bishops and adopted policies a year ago that succinctly offer “all the sacraments for all the baptized”. But, the Episcopalians’ relationship with the worldwide Anglican communion has been strained and a conservative, dissident group of American Episcopalians has splintered away. Also last summer, the ELCA changed its policy and now recognizes and affirms committed gay relationships and allows partnered gay clergy, but not without defecting individual and congregational membership.

All of this is background to the PCUSA weeklong 219th Annual Assembly that convenes in Minneapolis on July 3rd. Coincidentally, the venue is the same Convention Center that was the location of last year’s momentous ELCA church wide assembly (CWA09). I was present last summer as a volunteer for Goodsoil, a coalition of LGBT advocacy groups, and regular followers of this blog know that I have posted extensively about that experience. The parallel LGBT advocacy organization within the PCUSA is “More Light Presbyterians (MLP)”, and they will advocate for repeal of provision G-6.0106b within the PCUSA Book of Order.

Those who are called to office in the church are to lead a life in obedience to Scripture and in conformity to the historic confessional standards of the church. Among these standards is the requirement to live either in fidelity within the covenant of marriage between a man and a woman (W-4.9001), or chastity in singleness. Persons refusing to repent of any self-acknowledged practice which the confessions call sin shall not be ordained and/or installed as deacons, elders or ministers of the Word and Sacrament.

At the 2006 assembly, the delegates voted by a 57% majority that this provision was “non-essential” but without repealing it, which would have required ratification by the various presbyteries (regional bodies) of the PCUSA. Detractors decried this “end run” around the PCUSA constitution. Indeed, at the next assembly in 2008, the provision was amended by the delegates, but the amendment was subsequently derailed by the Presbyteries that failed to ratify the assembly action.

In addition to regular business of the assembly, including the election of a new moderator, the issue will certainly arise next month in Minneapolis. I intend to blog extensively on this issue in the coming weeks so stay tuned. As a non-Presbyterian, I also confess to partial knowledge of the details, and I welcome any Presbyterian comment or correction.

Anti-ELCA Benne makes the case FOR the ELCA

This blog has previously posted on three theologians who have attempted to provide intellectual cover for the the ELCA schismatics of WordAlone, Lutheran CORE, and LCMC. (Click here for prior posts regarding Carl Braaten, here for James Nestingen, and here for Robert Benne).

Now, Benne, one of the “neo-cons” who influenced Bush Iraq policy, is at it again in a May 27 article entitled “Lutherans in search of a church”.

A common theme of these three ELCA irritants is that their opposition goes way back to the very beginnings—the merger of three prior Lutheran bodies into the Evangelical Lutheran Church in America that became a reality in 1988. For each dissident, the focus of their dismay is the polity of the ELCA that mandates a) that voting members shall be 60% laity and only 40% clergy, b) that lay and clergy voting members shall each consist of 50-50 male and female, and c) that 10% of the voting members shall consist of persons of color. For these three white-male-elites, the ELCA allows too much minority influence, too much female influence, and too much lay influence but not enough influence for the good old boy network. A subtle subtext to this theme is that Lutheranism got onto the wrong track when some denominations began to ordain women half a century ago.

Benne’s latest missive suggests this system “insured that the more ‘progressive’ elements of the church would be overrepresented.” As opposed to the regressive-white-male-elites? Who does Benne expect to persuade with this argument?

For those of us who support the ELCA generally and the decisions of CWA09 in particular, we can be thankful for the public statements of the “intellectual” spokesmen for the schismatics. They make our case for us.

For Facebook users, there is a discussion of Benne’s article on the “Lovin’ the Lutheran Church” page. Here’s a sprinkling of the comments:

Kate Wulff says, “Well, it apparently ruined things for ordained straight white men who are mad the church isn’t their personal fiefdom.”

Robert Lewis says, “And speaking as a white male ELCA pastor, I’m quite thankful that my role has been reduced in this denomination. I personally … and we as a denomination … are richly blessed by the women and people of colors and races other than white … as well as the clergy that fit that description.”

Kirsten A.S. Mebust says, “How odd that Benne defines the one, holy, catholic, and apostolic church as primarily white (presumably Euro-descended) and male! It’s as if history and orthodoxy began and ended with the first half of the 20th century in the Upper Midwest of the United States! And even then, it excludes the women who established many of the mission churches, including the one I belong to. The church of his fantasy never existed.”

Shelley Barnard says, “Is he really saying that only white males can provide adequate theological guidance? That’s just… bizarre…”

Jim McGowan says, “If CORE and NACL are the ‘last, great efforts to live out the promise of Lutheranism as a church on this continent’ then we are really in trouble.”

And on and on.

Unity or justice? Must we repeat history?

The two church leaders and longtime friends saw things differently. At the risk of their friendship, they openly opposed each other as they argued before the assembly.

One of them sensed that church unity was jeopardized, that the break from tradition that his friend proposed would splinter the church, that his friend’s radical views of justice and inclusivity were misguided. He was sure that his friend’s insistence upon full participation for those whose behavior insulted the norms of their religious tradition would offend and frighten the faithful core. It was not that his faction was unwelcoming–they merely asked that all obey the traditional understanding of God’s own law, affirmed by countless generations of God’s faithful. By refusing to conform, were not these radicals denying the very authority of God?

When his friend stubbornly insisted on full participation for those unwilling to follow the law, the fabric of the church was irreparably ripped apart. The hurtful words spoken by his once dear friend lingered long in the collective memory of his faction. Why, he dared to accuse them of hypocrisy and failing to act consistently with the truth of the gospel.

“How can you compel the Gentiles to live like Jews?”

His friend Paul spoke those words, but Peter and the faithful core persisted, remaining true to tradition and Torah. They would not break bread with unclean Gentiles. Peter was right about Paul’s inclusive agenda splintering the church. After this confrontation before the assembly–this incident in Antioch–the rift between the Torah-abiding traditionalists and the Torah-breaking, uncircumcised Gentiles became a gaping chasm.

ELCA gay rostering marches on

Following the votes of the ELCA churchwide assembly in August (CWA09) and the implementation of new rostering policies by the ELCA church council regarding partnered gay clergy last month, the reinstatement of once-removed pastors continues around the US. First came Brad Schmeling and Darin Easler in Atlanta. This week, the Sierra-Pacific synod has reinstated a group of eight California pastors who were once rostered but subsequently removed because of same-gender partners.

A routine Lutheran candidacy committee meeting turned extraordinary today as the Sierra Pacific Synod of the Evangelical Lutheran Church in America (ELCA) approved the reinstatement and reception of eight gay, lesbian, bisexual and transgender clergy.
Today’s meeting opens the door to complete the process of adding all eight to the roster of the Evangelical Lutheran Church in America, the largest Lutheran denomination in North America.

All eight are currently or were previously on the roster of Extraordinary Lutheran Ministries, a movement within the Lutheran church to expand ministry opportunities for openly gay, lesbian, bisexual and transgender pastors.

This week in Minnesota, another first: the approval of a lesbian pastor who had not previously been rostered. The Minneapolis Star Tribune newspaper carried the story:

For seven years, the Rev. Mary Albing has been pastor of Lutheran Church of Christ the Redeemer in south Minneapolis. But the official roster of pastors lists the job as vacant.

Albing, a lesbian, couldn’t be recognized as a minister in the Evangelical Lutheran Church in America (ELCA).

Her stealth status ends Sunday morning when Bishop Craig Johnson of the Minneapolis Synod signs the original Letter of Call that Albing got from the church in 2003. She is believed to be the first lesbian to become a rostered ELCA pastor since the denomination voted last year to accept gays and lesbians in committed relationships.

“On one hand, it’s going to be a huge day, and I’m very excited about that,” said Albing, 55. “But at the same time, it’s not going to change anything in terms of what I do.”

In an earlier post, I suggested the national media has discovered the ELCA. Now, the secular blogosphere is noting that the ELCA may be a welcoming church after all. The change.org blog entitled “Gay Rights” notes that Albing’s rostering “marks the trajectory that the Lutheran Church as a whole is moving toward — that of a welcoming place for people of all stripes, regardless of sexual orientation.” And, Albing’s story is noted with approval in the blogosphere of the UK.

As a closing benediction, I will pass along the 20th anniversary story of one gay couple as reported by Pastor Roger Lovette, father of one of the partners, on his blog, Head and Heart.

We’ve learned a lot from them through the years. We’ve learned that being gay is not what one does but what one is as a person. We bristle when anyone says: alternative lifestyle—as if homosexuality was a choice. Ever heard anyone talk about the heterosexual lifestyle? Through this experience, we’ve learned a lot about injustice. Gay couples want the same legal rights and privileges as married folk. They want to serve in the military just like everyone else. To deny people who love one another full legal rights is just wrong. We have learned that to be different is no crime or sin.

We have come to know that all people are basically the same—with the same hopes and dreams. The tragedy is that when those that are gay are forced into a closet this becomes a crippling way to live. This silly idea that gay couples threaten or weaken the institution of marriage is strange. Can we blame gays when 50% of our marriages do not make it?

We have come to believe that Jesus really does love all the little children of the world. We believe that the prism through which we read the Scriptures must be filtered first through the spirit and attitude of Jesus. Jesus stretched out his arms and said: “Come ye…” and there were no exceptions.

But this we know. There is a couple in Philadelphia that have in their relationship what married people everywhere long for. Commitment, trust, caring for one another—in sickness and in health—a loving relationship. Matthew and Mark, like a multitude of others, have faced incredible odds when they courageously struck out together twenty years ago. But their ties have lasted and grown stronger. I am proud of our son and his partner and wish them many, many more anniversaries. They are role models for us all.