Comments on Synod Resolutions

The term "bound conscience" espoused by our church is fraught with problems. But since it is the term in use by our church, what does it mean? Apparently, individuals can hold to their own unique view in regard to the interpretation of the scripture particularly as it pertains to sexuality. So this begs the question, can synods exist together as a bound conscience? In the case of South Carolina previous votes indicate that the majority of those in attendance at Synod Assemblies oppose any change to ministry policies, (i.e. Vision and Expectations) This does not include the thousands of others who do not vote at Synod Assemblies who, if my inclination is correct, oppose any changes as well. The Northeastern Iowa Synod has blazed the trail for other Synods. What will be most interesting is the response of Churchwide. On the one hand we say that we want to respect differences, while on the other we implement a change that has caused serious theological crisis and divisiveness in many congregations. Churchwide will challenge the right of Synods to bind candidacy committees and synods, but should they do so they will indicate by actions that the real intent is not to allow dissent but to squash it. Perhaps Churchwide officers could issue a papal Bull. In which case many of us would be obliged to have a papal bull burning party. Now that could be fun!

Northeastern Iowa Synod Resolution

A RESOLUTION ON THE “BOUND CONSCIENCE” OF THE NORTHEASTERN IOWA SYNOD WITH RESPECT TO CHANGES IN MINISTRY POLICIES
WHEREAS, The 2009 Churchwide Assembly of the ELCA has adopted 4 Recommendations on Ministry Policies (CA09.05.23; CA09.05.24; CA09.05.26; and CA09.05.27), and
WHEREAS, CA09.05.23 states “that in the implementation of any resolutions on ministry policies, the ELCA commit itself to bear one another’s burdens, love the neighbor, and respect the bound consciences of all”, and
WHEREAS, CA09.05.27, in the 2nd “RESOLVED” states “that this church, because of its
commitment to respect the bound consciences of all, declare its intent to allow structured flexibility in decision-making regarding the approving or disapproving in candidacy and the extending or not extending of a call to rostered service of a person who is otherwise qualified and who is living or contemplates living in a publicly accountable, lifelong, monogamous, same-gender relationship”, and
WHEREAS, the 5th “WHEREAS” introducing CA.09.05.27 states,” other members, congregations, candidacy committees, and synods of the ELCA acknowledge those gifts and skills for ministry, but believe that this church must maintain an expectation of celibacy for any gay or lesbian person, whether or not that person is in a publicly accountable, lifelong, monogamous, same-gender relationship, and thus believe that this church cannot call or roster people in such relationships” and
WHEREAS, the use of “structured flexibility” is portrayed in the “Report and Recommendation on Ministry Policies” as presented to the Churchwide Assembly on lines 488 – 498 of the Pre-Assembly Report in the following manner:
"To choose structured flexibility does not imply that same-gender-oriented people in publicly accountable, lifelong, monogamous, same-gender relationships would be able to serve everywhere in this church. The existing discernment processes for approval and call already assume that synods, bishops, candidacy committees, rostered leaders, and congregations will make decisions in keeping with their own conscience and convictions. If structured flexibility were added to the process, this assumption would still protect any congregation, candidacy committee, synod, or bishop from having to violate bound conscience by approving, calling, commissioning, consecrating, or ordaining anyone in a publicly accountable, lifelong, monogamous, same-gender relationship. Similarly, a structured flexibility process would protect the decisions of a congregation, candidacy committee, synod, or bishop who concludes that mission would be served best by approving or calling a particular candidate or rostered leader who is in a publicly accountable, lifelong, monogamous, same-gender relationship." (bold added), and
WHEREAS, it is evident from these portions of the materials adopted and presented at the 2009 Churchwide Assembly that the “all” whose “bound conscience” the actions of the assembly have committed the ELCA to honor include “synods”, and that this “bound conscience” includes the ability to choose not to approve, call, commission, consecrate, or ordain someone in a publicly accountable, lifelong, monogamous, same-gender relationship, and
WHEREAS, the “bound conscience” of the Northeastern Iowa Synod can most clearly be determined by the actions taken at synod assembly, and
WHEREAS, actions of the Northeastern Iowa Synod Assembly in 2004 (SA04.06.9), 2005 (SA05.06.38), 2007 (SA07.06.33, SA07.06.36, SA07.06.38 & SA07.06.41), and 2009 (SA09.06.15 & SA09.06.18) have declared the position of the Northeastern Iowa Synod to be that “Marriage, an institution ordained by God, is the life-long union of one man and one woman for the creation of human life and for their mutual love and care… Sexual intercourse is part of the vocation of marriage and is misused in any other context” (SA04.06.9); have opposed any changes in the church’s teaching concerning marriage and sexuality (SA04.06.9, SA09.06.15); and have opposed any changes in the ELCA’s standards for pastors and other rostered leaders as expressed in the 1990 documents “Vision and Expectations” and “Definitions and Guidelines for Discipline” (SA05.06.38, SA07.06.36, SA07.06.38, SA07.06.41 & SA09.06.18); therefore, be it
RESOLVED, that the Northeastern Iowa Synod Council, recognizing the past actions of the Northeastern Iowa Synod Assembly as evidence of the Northeastern Iowa Synod’s strongly-held views with respect to the approving, calling, commissioning, consecrating, or ordaining of one in a publicly accountable, lifelong, monogamous, same-gender relationship, determines that the standards for rostered ministry as outlined in the 1990 documents, “Vision and Expectations” and “Definitions and Guidelines for Discipline” shall remain in effect for the Northeastern Iowa Synod, and be it further
RESOLVED, that the Northeastern Iowa Synod Council encourage the Northeastern Iowa Synod Candidacy Committee and the Office of Bishop of the Northeastern Iowa Synod to continue to abide by such standards for rostered ministry in the Northeastern Iowa Synod during the period leading up to the 2010 Synod Assembly, and be it further
RESOLVED, that the Northeastern Iowa Synod Council recommends the following Continuing Resolution to the 2010 Synod Assembly of the Northeastern Iowa Synod:
S14.02 A10 In addition to the standards for ordained ministers in the current “Vision and Expectations” as adopted by the ELCA Church Council, this synod shall continue to maintain this expectation from “Vision & Expectations” (1990) in its candidacy process and in its standards for pastors and other rostered leaders:
Ordained ministers, whether married or single, are expected to uphold an understanding of marriage in their public ministry as well as in private life that is biblically informed and consistent with the teachings of this synod. The expectations of this synod regarding the sexual conduct of its ordained ministers are grounded in the understanding that human sexuality is a gift from God and that ordained ministers are to live in such a way as to honor this gift. Ordained ministers are expected to reject sexual promiscuity, the manipulation of others for purposes of sexual gratification, and all attempts of sexual seduction and sexual harassment, including taking physical or emotional advantage of others. Single ordained ministers are expected to live a chaste life. Married ordained ministers are expected to live in fidelity to their spouses, giving expression to sexual intimacy within a marriage relationship that is mutual, chaste, and faithful. Ordained ministers who are homosexual in their self-understanding are expected to abstain from homosexual sexual relationships.

Core Makes Announcement

Lutheran Core announced plans to begin the process of a new Lutheran church in North America. I am a member of Core and greet this news with hope and sadness. Thankful that some will have a more orthodox place to stand in Lutheranism and sad for the pain in ELCA. How will this look and what will happen is unclear, but what we know for sure, there will be a major effort to secure a sense of authority and discipline for the new church. ELCA put into effect the Vision and Expectations document to give clarity of what is expected of rostered leaders, but did not enforce it. (I can specific examples, but will not.) Hopefully, the same mistakes will not be made and who knows a renewed sense of orthodoxy will emerge in ELCA. I pray for that.

Richard Hays New Testament Scholar

Richard Hays is a New Testament scholar now teaching at Duke. His most recent book, The Moral Vision of the New Testament has an excellent section on homosexuality. His treatment represents the best I have read to date of one who is deeply compassionate while at the same time articulating a sensitive and caring traditional response. For instance, to the question, "Can homosexual persons be members of the Christian church?" He answers, "This is rather like asking, "Can envious persons be members of the church?" or "Can alcoholics be members of the church?" De facto, of course they are. Unless we think that the church is a community of sinless perfection, we must acknowledge that persons of homosexual orientation are welcome along with other sinners in the company of those who trust in the God who justifies the ungodly. If they are not welcome, I will have to walk out the door along with them, leaving in the sanctuary only those entitled to cast the first stone." Hays demonstrates the depth of compassion that warms my heart. He, however, at the same time, says that the church cannot bless unions (p. 402) and that homosexual Christians "should seek to live lives of disciplined sexual abstinence." (p. 401) The entire treatment of the subject is outstanding for its truth and grace. The conclusions and answers to practical questions are testimony to a scholar who dealt seriously with the text and compassionately with the subject. Richard Hays has helped me tremendously on this most difficult subject. I highly recommend his text. In contrast are those scholars who come to the text with a strong cultural influence. For instance this quotation leapt off the page at me, "As great-grandchildren of the Enlightenment, we like to think of ourselves as free moral agents, choosing rationally among possible actions, but Scripture unmasks that cheerful illusion and teaches us that we are deeply infected by the tendency to self-deception." (p. 390) Personally, it appears that there are a lot of intelligent New Testament scholars who are deceiving themselves and a whole lot of lay people. Again, Hays has done us all a favor with a text that is sensitive, caring, fair, deeply insightful, strictly exegetical, but also traditional. I hope it will make its way into the hands of many of our lay people.

Trainwreck Explained

Obviously I struck a nerve with a reader by using "separatist" language and the word trainwreck. Perhaps I should clarify, first the word trainwreck. The word was not used to refer to revisionist or traditionalist (I realize that these words also agitated some on the Lutherans Persisting website - but know of no others to use), but was used as an image of what happens when two opposing views collide. That is all I am trying to say with the word. Two completely different views of sexuality collided at CWA 2009. Now, every congregation in the ELCA has to wrestle, whether they wish to or not, with that decision. Nothing more nor less is meant. Now, as to "separatist" language - I am not suggesting that this is a time to invoke the words of 2 Corinthians 6:13-15. Personally, I have not withdrawn in any way from my church. Though, it is getting quite difficult to stay positive when political means are used to vote on theological issues. There is Marcionism, Gnosticism, Antinomianism, and a creeping tendency to a different gospel running around in ELCA. Check out Galatians 1:8-9 to see what Paul has to say about a different gospel. Social Gospel, Justice and Inclusivity are mentioned more in our hierarchy than the radical atonement of Jesus Christ to save unworthy sinners from the wrath of God. While each of these in and of themselves is not a "different gospel," they are only mere components of the one good news of our salvation in Christ. I truly fear that the time may come when separatism will be not just words written but actions taken. I pray that does not happen. Keep reading and by all means challenge. I welcome it.

Binding Consciences in South Carolina

It is our hope, and we are being completely transparent about it, that the South Carolina Synod can become a conscience bound synod. We realize, of course, that ELCA says that is not permissable, but with all candor, rules do not seem to matter to most of our blessed hierarchy. It is true that same gender blessings have been done and candidates have been ordained even when Vision and Expectation forbid it. So, for the ELCA to tell a Synod what we can or cannot do is like the pot calling the kettle black. Sorry, but that will not work in South Carolina. So, to answer my friend Marshall - out there - we will be transparent by letting our Bishop know. We will write a resolution and negotiate a strategy for our synod convention. We know our battle will be difficult and perhaps uphill, but we will not be deterred. We also have an attorney who is now a pastor working on our resolution. We will remind everyone that all persons are welcome in our churches, as this is not about hospitality, but about truthfulness and obedience to the authority of scripture. Finally, we will not go away not this year or next, but persist until the revisionist admit the error of their interpretation or Jesus returns. But, we will also keep other options open.

Reflections on Organizational Meeting of Orthodox Lutherans in SC

A sigh of relief emerges from my tired body as I ponder a moment the seriousness of what took place this afternoon. Originally, those of us who held to the idea that marriage is the exclusive place for sexual intimacy in a life long bond of marriage between one man and one woman, are now feeling as though we are the opposition. We are, however, not against anything, but for marriage as defined in Holy Scripture. Our meeting today began with greetings from our host pastor, our Bishop, and worship. We moved to the fellowship hall for our discussion. Following our agenda as tightly as we could proved challenging, but we prevailed in that effort. Our keynoter gave us the options that will be presented to the congregation he serves. These options included one revisionist option and four others. The four others moved along the spectrum from assert the traditional views and stay to assert the traditional views and take more concerted action. The collegiality and fellowship was good and the conversation was positive. There was no anger, malice or ill will hurled at anyone. A true spirit of churchmanship prevailed with a clear consensus that ELCA is in serious error. A binding resolution was signed that officially provides our founding document as Orthodox Lutherans - South Carolina. A number of us present today are CORE supporters, while others are not. Together, however, we began the process to bind the conscience (this is ELCA speak - but I use it nevertheless) of our SC Synod. I must personally commend our Bishop on his positive pastoral presence. We are open, transparent and have nothing as a group to hide. We stand solidly on the authority of scripture with all humility and truth. May God guide us as we begin this endeavor.