Fishers Saturday morning

Saturday began with Holy Communion, presided over by Paull Spring, with Jaynan Eglund preaching. She began with a few comments about the CWA, explaining that she wanted to get the speech out of the way before preaching the Word of God. Her sermon was rousing (though I must admit it left me wondering how it would have been different if it were a speech; in conversation with others, the terms “angry” and “unhelpful” came up). The service went 15 minutes longer than scheduled—something that could have been avoided if (a) the hymns had been played at a friskier rate, and (b) the planners had taken some clues from either the Catholics or the Churchwide Assembly worship team on distribution. There weren’t enough stations, and it took forever.

The rules of procedure were adopted, with no debate or dissenting votes. Pr. Spring stepped down and gave the chair to Pr. Erma Wolf so that he could make some comments about the constitution. He said the steering committee is aware that this is a transitional document, with some flaws and problems. Ryan Schwarz presented the proposed amendments to the constitution as distributed (most of which had been submitted by various people prior to this convocation). The then moved approval of the constitution with the proposed amendment.

[Note: It is difficult to catch names here, both for technical reasons and because there is no flashing of names on the screen. So I’m just usually omitting them, unless I think readers of this Forum would have a particular interest in who is making the comments.]

There was concern voiced for the use of the term “synod”—in essence, fearing that it is premature and will cause considerable problems. (The context is a paragraph that “Lutheran CORE shall engage in mission as . . . a free-standing synod, taking on those ministries that synods typically carry out, apart from a direct relationship with another Lutheran church body.” Concern was expressed about “how this will be perceived” when we use words like “synod.” What is it we are doing? Pr. Shipman admitted, “we are not sure what God is calling us to form.” This is a work in progress. The Devil is the one who is in a hurry. Different people will make different decisions about what to do. An Indiana pastor compared our historical moment to 1776; we are writing a declaration of independence; a constitution will take a while. “By the way, they will put us out of their synagogues.”

Pr. Saltzman moved that every time the word “synod” appears it be replaced with the word “ministerium.” “Synod” has a definite legal meaning in ELCA parlance, and we should not adopt it. Spoke briefly about the history of the word “ministerium” and described it as “milder, better word” that wouldn’t raise the hackles of folks in Chicago (“not that I’m opposed to doing that”). A woman from Minnesota objected to “ministerium” on the same grounds that she objects to “synod”—it is “churchly language” that makes what are doing more difficult to explain, and has negative connotation among laity. She would prefer “association.” A pastor from someplace urged simplicity. A pastor spoke in favor of the Saltzman amendment. Pennsylvania pastor said our lowest priority should be what Higgins Road thinks. I want to tell my congregation that the possibility of a new church body is high; “synod” makes that statement. This elicited considerable applause. A layman from TX spoke in favor; noted that churches in TX are re-establishing the Evangelical Lutheran Synod of Texas. Mark Granquist (Luther Seminary) noted that Lutherans have argued for centuries about ecclesiological terminology, and we’re not going to solve it in 15 minutes; argued for “synod” as the “least worst” word—the one that would touch the fewest buttons. A layperson: “I do not understand how we can say that the ELCA has fallen into heresy, and yet not be willing to form a new synod now, how we can advocate waiting two to five years.” Previous question was moved and sustained. The Saltzman amendment was defeated. Pr. Wolf moved the previous question on the amendments presented and it was sustained, and the amendments were approved. The previous question was called on the constitution, and it was sustained. The constitution was adopted, and applauded.

(1) That those currently serving on the CORE Steering Committee retain their offices for one year, until an election at the 2010 convocation.

This one elicited concerns that the steering committee needs to have more lay representation, as well as representation from out side the U.S. and from the ethnic communities. There was a motion to add a provision allowing the Steering Committee to add additional members to meet these concerns. This was discussed at some length, and the upshot was that the motion was ruled out of order because we had already adopted a constitution specifying a steering committee of a specified number. However, Pr. Spring assured the group that the steering committee would take this under advisement and consider ways to widen the participation in the steering committee. The resolution was adopted.

Judging from the noise out in the hall, this group has even less patience for parliamentary debate than the typical synod assembly.

(2) That the Steering Committee be authorized to prepare and implement a fiscal plan for CORE for the calendar year 2010; and that the Steering Committee prepare a proposed fiscal plan for the year 2011, for action at the 2010 convocation. (3) That the Steering Committee be directed to begin implementing the provisions of the constitution beginning October 1, 2009. (4) That the Steering Committee be authorized to initiate conversations among the congregations and reform movements in Lutheran CORE and with Lutheran Congregations in Mission for Christ and other compatible churchly organizations, leading toward a possible reconfiguration of North American Lutheranism, whether through existing or newly created structures; and that the Steering Committee present a report and recommendations to the 2010 convocation of Lutheran CORE.

The remaining three were considered together. Lou Hesse, who is executive director of the Augsburg Lutheran Churches, moved the reference to LCMC be deleted (so as not to favor one of the “smaller groups” over another). The motion was approved (with a handful of negative votes—first time that’s happened!). There was concern about the word “possible” in item 4: Why are we hedging? Ryan Schwarz responded that we seek to follow God’s leading, and while we think now that we are heading toward reconfiguration, we don’t want to presume that this is what God is doing.

Pr. Shipman moved a resolution that Lutheran CORE officially declare its intent to support financially the African and other ethnic churches that are suffering because of the ELCA’s actions, and to provide a vehicle for congregations and individuals to do this. Motion was adopted.

Carl Braaten spoke briefly about the planned theological conference in 2010 on the theological crisis facing Lutheranism. Currently planned for second week after Labor Day, likely in Columbus area. “Seeking New Directions for Lutheranism” is the theme. “We’ll actually be talking about God.” It is expected that this will be “back to back” with the CORE convocation.

There being about 25 minutes left, the chair opened the door for general comments or discussion. A concern was expressed for youth—any plans for youth convocations that we can feel safe sending our youth to? Suggestion was made to be in touch with Lutheran Youth Encounter (the head of which, Larry Johnson) is present here.

The woman from Texas who spoke last night about the need to do something now. She urged congregations to join one of the other Lutheran groups now, to send a message that you cannot abide remaining in the ELCA. Mark Chavez responded that there is material in the packet about “things you can do” to make this statement back home.

Pastor Eddie Perez told the assembly that his congregation in FL will have a meeting in October to vote on joining Lutheran CORE; and to vote on declaring themselves “out of communion” with the ELCA. We have no other place to go right now, but we have to make a statement about our seriousness.

A pastor from New York said “I’m mostly overjoyed to be here” but expressed shame that the comment yesterday that ELCA has become heretical was applauded. There is a party spirit here. We all are troubled at what the ELCA has done; but if we cannot approach this time in a Christ-like spirit, we will just be the flip side of the ELCA.

A pastor noted that his congregation is split right down the middle. One question that’s been raised is “If ELCA has in fact become heretical, how can anyone continue to be part of it?” Mark Chavez responded. An African congregation in Sioux Falls lost 90% of its members the first week after the Assembly. A congregation in that situation needs to leave. But most of us aren’t in that situation; many in the ELCA haven’t even figured out what happened yet. Some of us are called to serve those sheep. Paull Spring added, “I distinguish for myself between my congregation, which happens to belong to the ELCA, and the church beyond my congregation. My congregation is orthodox, with faithful pastors, where I am fed by Word and Sacrament. I have no other options, so I am content to be a member of an ELCA congregation.”

Mark Chavez asked all the laity present to stand—and judged the group here is about 75% lay.

Pastor Paul Ulring spoke about “what you can do when your return home.” There’s no going back, that is clear. What the next weeks and months will bring is unclear, and that is painful. But there’s too much dust in the air now, too much grief. Some will leave the ELCA sooner, or later. Even if we stay, what shall we do? First, and most importantly, let us live in forgiveness and hope. Not because we know what is next but because we know who will be there with us. Jesus has a mission, we must do it together, but we cannot do it wrapped in anger or pain. “Resentment is the only poison we take ourselves, thinking that we are hurting someone else.” We can’t change what has happened, but we can set it free, in the power of Jesus victory. I will choose to forgive and I challenge you to do it, too—not because they deserve it or even want it, but because we want to be free. There is a future for us—we’d like to see it clearly, but we know only who leads the way. Jesus is clear, and in plain view. I’m going home to live in forgiveness; will you?

Second to forgiveness, let’s pray, work together, try not to get too cranky with each other. I intend to connect and support other pastors and lay people, and to point struggling people to Jesus and his future. Read your constitution, know your options. Do some serious discernment about your benevolence dollars. But whatever you do with your money, don’t keep it. Don’t spend your benevolence money on heat and lights, it will eat your heart. Don’t do it.

You have the power to call a special congregational meeting. Provide information that is useful, positive, not just anti-ELCA stuff. Connect people to internet resources. Don’t wait to raise the subject; what you finally do might be delayed, but if you don’t raise the subject now, people won’t wait for you. The Devil is planning to wait on our anger, our despair and our inaction.

Lots of us have spent months and years trying to save the ELCA. It’s over! We don’t need to do that anymore! Take the time you’ve spent on anti-ELCA email and read the Word of God instead. Let us be positive, be known for what we believe, not what we’re against. Now we can spend ourselves more specifically for what matters.

Pr. Erma Wolf, on behalf of the committee, thanked the two congregations that have made the gathering possible (Christ the Savior Lutheran and Holy Spirit Roman Catholic); all those who did so much behind the scenes.

“What will be our witness for these two days?” (echoing Bp. Hanson!) Called attention to the crucifix. Acknowledged that some find a crucifix a good object of devotion, others see it as focusing on the wrong thing, the death of Christ rather than resurrection. But I think we needed to be here, before this crucifix, being reminded of what our salvation. If we are the body of Christ, then this is the church—broken, despised. “He became sin in our place, so that we might become his righteousness.” The church is heretical; the church is also holy. We are one holy catholic and apostolic church, but also sinners and heretics, and dead. If we are the body of Christ, we are dead because Christ really died. The crucifix proclaims the most outlandish, terrible, unbelievable proclamation, that Jesus Christ died and was buried. If the church is his body, we too die, buried with him. That is the portrait of the church in the world. “We carry in the body the death of Jesus.” It’s not the end of the story, but it is a necessary part of the story; otherwise the resurrection is a sham, a trick. But Jesus died, and was buried.

And then he rose. The power of the resurrection is not ours; it does not belong to the church as a possession, it is God’s gift alone, given to unworthy sinners whose only merit is that they have been buried with Christ.

So go and tell this about these days: As prophesied, we gathered at the foot of the cross, not in anger, despair, fear; we’ve entered a time of discernment, active resistance, confessional discernment, seeking guidance. It is about prayer. We must pray, for ourselves, our congregations, pastors, bishops, for guidance, wisdom, courage, patience. We need to pray for those who disagree with us. If you don’t have someone you’re praying for that you disagree with, pick one. Pick the one you’re maddest at, the person or organization that drives you nuts, pray for God to be with them and bless them and be active in their lives. They are our brothers and sisters, for whom Christ died, and Jesus ordered us to love one another.

Discernment is about our repentance—for the time we’ve wasted over the years, for our failure to bear witness to the gospel, for those we’ve not welcomed because of race or sexual orientation, for our failure to walk with them, to declare to them that they are Christ’s precious sons and daughters, Christ’s lambs for whom he died. It is not about withholding anything.

You are the leaders you are looking for. You are here because you love the Lord, and because when his body is broken and in pain you could not stand idly by. God has called us, and he is faithful to his church because we are his body. Discernment is about hope, new life, joy, because we know the end of the story. There’s a lot we don’t know right now, but we know the end of the story. We believe in the power of God to bring life out of death.

Go and give this witness: that we gathered at the foot of the cross, we are not on the Titanic, we are not in a lifeboat. We’re in the ark of the church, and Jesus is with us, and with all the other sinners dressed only in the garment of baptism. We will arrive safely at the port we are bound for. Christ is risen! He is risen indeed!

Aye.

My critique of the proposed Constitution was that it was too much cut-and-paste from the ELCA model constitutions, including the phrase "the church exists...as an inclusive fellowship"...

Try as I might, I simply cannot abide the word "inclusive" because I am unable to hear it without mentally hyperlinking to "inclusive language"--the emasculated God language which feminists have foisted upon the Church to such an extent that "Father, Son, and Holy Spirit" are nearly absent from the language of worship.

Moreover, the word "inclusive" has been the portal by which the false gospel of "radical inclusion" has entered...and we all know where that has led.

At this moment I do not have great hopes for CORE's long term future. I can forsee a repetition of the ELCA disaster; the only question is will it occur in two decades, or more, or less?

Being that this article was posted under the “homosexual agenda”, and that the ELCA overrode God’s Word and voted for the following: “Resolved, that the ELCA commit itself to finding ways to allow congregations that choose to do so to recognize, support, and hold publicly accountable life-long, monogamous, same gender relationships.”, I think the following article is appropriate:

Oxymoronic ‘homosexual Christians’ focus of Barna report
Jim Brown - OneNewsNow - 6/29/2009 7:20:00 AM
A conservative activist is questioning some of the conclusions Christian researcher George Barna reached in his “Spiritual Profile of Homosexual Adults.”

The new Barna survey of homosexual adults finds that 27 percent qualify as born-again Christians and 43 percent have an “orthodox, biblical perception of God.” According to Barna, “People who portray gay adults as godless, hedonistic, Christian bashers are not working with the facts. A substantial majority of gays cite their faith as a central facet of their life, consider themselves to be Christian, and claim to have some type of meaningful personal commitment to Jesus Christ active in their life today.”

Peter LaBarbera, president of Americans for Truth About Homosexuality, believes Barna speaks “too cavalierly” about “homosexual Christians.”

“My test is [to] substitute another sexual sin and see if it makes sense. Would we be talking about a survey of porn-using Christians or incestuous Christians? That sounds stark, but that’s, I believe, the appropriate biblical analogy,” he contends.

Barna, LaBarbera says, is naïve if he thinks the homosexual activist movement is not made up of “hedonistic Christian bashers.”

“I think there are Christians who struggle with the sin of homosexuality — but proud homosexual Christians? That’s an oxymoron to me in the same way as I would say proud adulterous Christians,” he adds. “And so, I think we have to be very careful because I see the tactic of the Emergent Church and the Christian left is to start talking more and more about ‘gay Christians,’ and what they end up doing is demonizing the so-called ‘Religious Right’ and saying that the Religious Right is all wrong in the way it has talked about homosexuality.”

A book by Barna Group president Dave Kinnaman titled UnChristian contends that “hostility toward gays has become virtually synonymous with the Christian faith;” however, LaBarbera says he does not know any born-again Christians who hate homosexuals.

In his comments on the survey’s findings, Barna notes that most homosexuals who have some history within the Christian church have rejected orthodox teachings and principles — but in many cases, no more than have heterosexual Christians. “Although there are clearly some substantial differences in the religious beliefs and practices of the straight and gay populations, there may be less of a spiritual gap between straights and gays than many Americans would assume,” he states. Of the more than 9,200 adults interviewed for the survey, 280 self-identified as being homosexual.

Christ’s Holy Church is “inclusive” in the sense that it is meant for all people—Jews and Gentiles, Africans and African Americans, Europeans and European Americans, Mexicans, Chinese, Serbs and Albanians, men and women, young and old, etc, etc. etc.

However, “inclusive” has become a code-word for acceptance of the feminist and “gay” agendas. That word should not be used in an O/orthodox Church.

Nor should a constitution based on the ELCA’s, which was authored largely by the lesbian feminist underminer Barbara Lundblad, be used by a conservative Lutheran church body. Tear it up and start all over!

Finally, from what is going on locally, I believe that CORE congregations (especially those that have recently joined) include some that oppose the “gay” agenda, but have enthusiastically adopted the feminist-language “ELW”. If I am right, the anti-Trinitarian heresies that are endemic in the ELCA are already infecting the CORE camp, and Satan can easily use them to bring your whole house down. And it won’t take 10-20 years, either!!!!

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