Possessing the Sacred Cross

Psalm 119:1

2011-09-30T08:59:00.000-07:00

Alleluia. Blessed are the blameless in the way,

Who walk in the law of the Lord.

Most of the Church's understanding of the Old Testament and in particular the Psalms derives from a Christological reading of them. Reading through the Old Testament with my Orthodox Study Bible, I see it is filled with study notes about the God-man who would enter the world much later. For the Church (outside of modernity's historical-critical imposition upon the sacred scriptures) Christ is found on every page of the Old Testament, especially the Psalms.

Indeed for most of the Church, Christ is found to be the true author of the Psalms. Chris is the true psalmist. As many of the early Church Father's note regarding Ps. 1:1 "Blessed is the man who walks not in the counsel of the ungodly...", that "man" is Jesus Christ. He is the blessed man whose will is the "law of the Lord." (1:2).

There again we see the blessed one/s are blameless "who walk in the law of the Lord." Christ again rings out as the Blessed Blameless one, for He is th sonly one who blamelessly walks in the law of the Lord. To this I add my own hearty, "Alleluia." It is not me who is blameless in the law, but the spotless Lamb of God. In Jesus is found the pure obedient Son of God and law-keeper. He fulfills the law completely, submitting to it at every turn of His life. O My Father, if it is possible, let this cup pass from me; nevertheless, not as I will, but as you will. (Mt 26:39).

Christ is the Blessed one for in keeping all of the Law in pure fidelity to His Father, He is truly blameless. For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens. (Heb. 7:26). And this blessed blamelessness is proven true, right, and rewarded by God in the Resurrection of the servant Son who drank the cup of the Father's will. It is His vindication from the charges of not walking in the law of the Lord leveled by the chief priests, scribes, pharisees, elders, etc. Life from death is the reward of the blameless. Resurrected eternal life.

So what of us? We are the blamed, the ones condemned under the law. We are fallen to the point of being unable to walk in the law of the Lord. It is outside of our reach and beyond our comprehension. Therefore how can we walk? Who will teach us? How do we attain to this blessed blamelessness? How do we attain the reward which follows, resurrection to life? It is, I think, found in the word, "Alleluia." Praise the Lord. This word can only be uttered first from the heart transformed by the grace of faith given by God in Baptism. It is this heart which speaks faith sustained by the Word and the Sacrament.

Because of Christ we are given a share of His blessed blamelessness through faith empowered by the Holy Spirit through the Sacraments. Therefore we were buried with Him by baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life." (Rom 6:4). Again the apostle writes, "I have been crucified with Christ, it is no longer I who live, but Christ who lives in me; and the life which I now life in the flesh I live by faith in the Son of God, who loved me and set me free." (Gal 2:20).

To live in faith is to live in Christ and He in you. And what is Christ doing in you? He is doing that which He did from the beginning, that which He has always done; walking in the way of the Lord and now getting and transforming me to do the same. To walk in the law of the Lord is to share the life of Christ and to be shaped by His life.

In as much as we live by faith in Him we are always, for it cannot be separated, walking in the law of the Lord. There we are blessed in this life as He conforms us to Himself by the Holy Spirit and the means of grace. Because He is at work in us, we journey with Him in His walk from obedience to death, and to life everlasting.

Glory to the Father and to the Son and to the Holy Spirit, as it was in the beginning, is now, and ever shall be, world without end. Amen. Alleluia.

The Feast of St. John Chrysostom- Sept 13

2011-09-13T20:40:00.001-07:00

The Paschal Sermon of St. John Chrysostom

If anyone is devout and a lover of God, let them enjoy this beautiful and radiant festival.

If anyone is a grateful servant, let them, rejoicing, enter into the joy of his Lord.

If anyone has wearied themselves in fasting, let them now receive recompense.

If anyone has labored from the first hour, let them today receive the just reward.

If anyone has come at the third hour, with thanksgiving let them feast.

If anyone has arrived at the sixth hour, let them have no misgivings; for they shall suffer no loss.

If anyone has delayed until the ninth hour, let them draw near without hesitation.

If anyone has arrived even at the eleventh hour, let them not fear on account of tardiness.

For the Master is gracious and receives the last even as the first; He gives rest to him that comes at the eleventh hour, just as to him who has labored from the first.

He has mercy upon the last and cares for the first; to the one He gives, and to the other He is gracious.

He both honors the work and praises the intention.

Enter all of you, therefore, into the joy of our Lord, and, whether first or last, receive your reward.

O rich and poor, one with another, dance for joy!

O you ascetics and you negligent, celebrate the day!

You that have fasted and you that have disregarded the fast, rejoice today!

The table is rich-laden: feast royally, all of you!

The calf is fatted: let no one go forth hungry!

Let all partake of the feast of faith. Let all receive the riches of goodness.

Let no one lament their poverty, for the universal kingdom has been revealed.

Let no one mourn their transgressions, for pardon has dawned from the grave.

Let no one fear death, for the Saviour's death has set us free.

He that was taken by death has annihilated it!

He descended into Hades and took Hades captive!

He embittered it when it tasted His flesh! And anticipating this, Isaiah exclaimed: "Hades was embittered when it encountered Thee in the lower regions".

It was embittered, for it was abolished!

It was embittered, for it was mocked!

It was embittered, for it was purged!

It was embittered, for it was despoiled!

It was embittered, for it was bound in chains!

It took a body and came upon God!

It took earth and encountered Ηeaven!

It took what it saw, but crumbled before what can not seen!

O death, where is thy sting?

O Hades, where is thy victory?

Christ is risen, and you are overthrown!

Christ is risen, and the demons are fallen!

Christ is risen, and the angels rejoice!

Christ is risen, and life reigns!

Christ is risen, and not one dead remains in a tomb!

For Christ, being raised from the dead, has become the first-fruits of them that have slept.

To Him be glory and might unto the ages of ages.

Amen.

Prayer of the Feast

Father, the strength of all who trust in you, you made John Chrysostom renowned for his eloquence and heroic in his sufferings. May we learn from his teaching and gain courage from his patient endurance. We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God, forever and ever. Amen. (Liturgy of the Hours)

13th Sunday After Pentecost- Sermon

2011-09-11T17:24:00.000-07:00

Lectionary 24/13^th Sunday After Pentecost- Sermon

9/11/11- Year A

In the name of the Father and of the Son and of the Holy Spirit. Amen.

Evil. Dastardly. Sinister. Conniving. Ruthless. Wicked. The darkness of revenge and jealous of anger and hate, prompted those 10 men to commit an unspeakable and unthinkable act. They plotted together, waiting for just the right moment of attack. To surprise their well known victim with assault and treachery of the cruelest sort. Thought it was already 40 years after his brother’s crimes against him, surely the pain and tragedy was still close to Joseph’s heart. The beat him. They threw him into a hole, to be left to rot and die. If the oldest Reuben hadn’t piped up, he would have died in that hole. Instead they sold him to slave runners on their way to Egypt. He was bitterly torn away from his father and his mother, at the hands of his own flesh and blood. A no doubt terror-full, terror-filled experience for the youngest, the 17 year old Joseph.

Now was the moment of revenge. Now was the moment to strike. Now was the opportunity to inflict his wrath upon his brothers. Having buried his father, any last promises of safety he had given to his father were now expired. He was the number two man in all of Egypt and none could stand in the way of his revenge. Even his brothers know this, that’s why they come to him pleading with some made up story. “Your father gave this command before he died…” No he didn’t. There is no record of this in all of the 23 chapters that Joseph’s tale is recounted in. His father likely didn’t tell his brothers that. But they come in their fear, finding any way any way, even the memory of their now departed father to coax a little bit of mercy out of Joseph. They do it so they don’t meet the just and rightful wrath of their brother.

And kneeling there at the feet of Joseph there is no doubt in my mind that both Joseph and his brothers there minds drift back to the event that sparked it all. The dream. Just to refresh our memories...Genesis 37:6-8, “Joseph said to them, “Hear this dream that I have dreamed: Behold, we were binding sheaves in the field, and behold, my sheaf arose and stood upright. And behold, your sheaves gathered around it and bowed down to my sheaf.” His brothers said to him, “Are you indeed to reign over us? Or are you indeed to rule over us?” So they hated him even more for his dreams and for his words.” The forty year old dream. The forty year old terror. Together at a head.

Seeing them again at that moment the Holy Scriptures record the pain of the experience in a simple way, “Joseph wept. (2x).” Even though his brothers rightly deserved wrath, his hand could not strike. Revenge was not to be, because Joseph knew and saw in his own life the truth that he told his brothers, “you meant evil against me, but God meant it for good.” A wisdom that only 40 years of living could comprehend. Though the darkness surrounded Joseph, out of it God brought life, life to the Egyptians, life to his father and mother during the famine, and now a life of peace and forgiveness to his brothers.

I think it is by no small miracle that today, on the 10 year anniversary of 9/11 that we are confronted with this text from Genesis, Joseph forgiving his brothers. His words strike a two-note chord which should be the focus of our reflection on the past decade. The first: “As for you, you (Al Qaeda) you meant evil against us, but God meant it for good.” What good has God brought forth from such devastating tragedy? Are we better people today than we were on 9/10? Has our focus been brought back to the fundamentals of life, God and Family? How has God touched your life since then? How has he revealed himself to you? Healed you? Comforted you? And sustained you since that Tuesday morning? And the Second: Are we at peace enough with souls that we can forgive, (not forget, not excuse, not deal out just punishment) but forgive, be at peace, and show the mercy of God, because God has shown us his mercy.

And if any of you are getting nervous, there are no right answers to these questions. They are meant to help us reflect on the present reality of past tragedy. Some of them cannot be answered, not now. It’s much too soon only a life time worth of seeing God active can answer them. Perhaps, like Joseph...in 40 years.

But it is this my brothers and sisters in Christ why you and I continue week in and week out to come to this house of our Lord and hear his word and to receive His gifts given in the holy sacraments. It is to help us see all that God has done for us in spite of our wicked intents or the wicked intents of others. To hold in our hands the very forgiveness of our sins in the body and blood of the man who died upon the cross to save us all. To as the psalmist declares, “Taste and See that the Lord is good, indeed!” Knowing that, “Blessed is the Man who takes refuge in Him.” (Ps. 34:8). Here our God and Lord reveals to us His mercy, here He shows us that even from evil He will bring good, for our good. He is active and alive and showers you and I with his mercy.

It is this very fact that excites us about Rally Day and beginning the new year of Christian Education. For in our classrooms and studies God shows us His work for us in the Holy Scriptures and the faith encounters of fellow brothers and sisters. Here our youth learn to trust in God and to know and love His Son, who is the strength of the weak and the mighty Lord of all. God is with you in this year’s adventures and here you will come to trust in Him and be loved by Him. Therefore let us all recommit ourselves to being grounded in Christ and the cross, embraced by His suffering so that when anything befall us we may not waiver, in faith or in strength. So that we may stand in the righteousness of God, knowing and trusting in all that He has done for us and if we are called upon to give life to others; to give mercy and forgiveness to others, just like our forefather Joseph.

Amen.

A New Look and a New Start

2011-09-10T18:13:00.000-07:00

It has been a long while since I've blogged or even thought about blogging. Most of my interest in the adventure was spurred on by the inner turmoil of the ELCA. Though it continues for me, most of it has passed. There is a new church body (NALC) filled with old church friends and in the ELCA...well The Lutheran has announced the future as "Full Speed Ahead." This is the new reality within American Lutheranism and where this takes us no one yet knows.

I cannot help but wonder if now more than ever if we, meaning I, need to continue to reflect upon the Sacred Cross. It is my hopes that through this blog that will be accomplished. The cross will be the focus of my future posts and the man who hung upon that cursed tree.

Soul of Christ, sanctify me;

Body of Christ, save me;

Blood of Christ, refresh me;

Water from the side of Christ, wash me;

Passion of Christ, strengthen me;

O good Jesus, hear me;

Within Thy wounds hide me;

Suffer me not to be separated from Thee;

From the malicious enemy defend me;

In the hour of my death call me,

And bid me come to Thee

That with Thy saints I may praise Thee

For all eternity. Amen.

~Anima Christi

Apologies!

2010-01-13T12:37:00.000-08:00

I'm sorry that I've left this blog dormant for so long now. Needless to say the holidays and parish life have gotten in the way. Sorry to those who have checked this blog and have found nothing new since November. I will be more active in the coming weeks.

Faithful Voices Conference

2009-11-24T07:47:00.000-08:00

The Call to Faithfulness group in the Northeastern Iowa Synod held a "Faithful Voices Conference" this past weekend. You can listen to the presenters here. The keynote speaker was Pr. Cori Johnson, who was one of the three dissenters of the ELCA Task Force on Human Sexuality. Other presentations were also given by Prs. Jason Cooper, Marshall Hahn, Gary Hatcher, and Ken Kimball. They are all available to listen to on the link above. Over 125 laity and clergy from 5 synods were in attendance.

New Lutheran Church Body

2009-11-18T16:21:00.000-08:00

From a Lutheran CORE press release:

Lutheran CORE leaders announce that a new Lutheran church body will be formed for those leaving the ELCA

NEW BRIGHTON, Minn. — Leaders of Lutheran CORE (Coalition for Renewal) have voted to begin work on a proposal for a new Lutheran church body for those who choose to leave the Evangelical Lutheran Church in America, they announced Wednesday, Nov. 18.

The votes by ELCA Churchwide Assembly in August to allow pastors to be in committed same-sex relationships have created a biblical and theological crisis throughout the ELCA and conflict in local congregations. Many congregations and individuals are considering the possibility of leaving the ELCA or have chosen to redirect giving away from the national church.

More than 1,200 Lutherans gathered in Fishers, Ind., Sept. 25-26 unanimously voted to authorize the Lutheran CORE Steering Committee “to initiate conversations among the congregations and reform movements in Lutheran CORE and other compatible churchly organizations leading toward a possible reconfiguration of North American Lutheranism” and to bring a recommendation for action in 2010. The Lutheran CORE Steering Committee decided Tuesday that a new church body likely will be necessary and directed that work begin on a church body proposal.

“Many ELCA members and congregations have said that they want to sever ties with the ELCA because of the ELCA’s continued movement away from traditional Christian teachings. The vote on sexuality opened the eyes of many to how far the ELCA has moved from Biblical teaching,” said the Rev. Paull Spring of State College, Pa., Lutheran CORE Chair.

“Lutheran CORE will aid in the formation of a Lutheran church body for those congregations and individuals that choose to end their affiliation with the ELCA. This church body will stand where Lutherans have always stood and will center its life on the mission of the church to spread the Gospel of Jesus Christ,” said Spring, the retired bishop of the Northern Pennsylvania Synod.

A special working group will draft the church body proposal. The recommendations are to be released in February to allow interested individuals and congregations time for feedback. Final proposals will be brought to the Lutheran CORE Convocation Aug. 26-27 in Columbus, Ohio.

The working group will also bring recommendations for the continuation of Lutheran CORE as a free-standing synod that will serve both Lutherans in the ELCA and those in other church bodies. This working group will be in conversation with other Lutheran church bodies about ways to work together. Lutheran CORE has expressed an interest in working closely with Lutheran Congregations in Mission for Christ, an association of Lutheran congregations which many ELCA congregations have joined. The proposed church body is intended to provide a place for congregations that desire a more a traditional denominational structure.

“We have not made any firm decisions about what this church body will be or how it will be structured. That reality will come into focus as the working group meets with the members of Lutheran CORE who are looking for a new church body and with other Lutheran church bodies in North America,” explained Ryan Schwarz of Washington, D.C., who chairs the working group.

Northeastern Iowa Synod is Conscience Bound

2009-11-18T15:29:00.000-08:00

The Northeastern Iowa Synod Council this weekend passed two resolutions as a stand against the decisions the Churchwide Assembly made back in August. The first resolution is to bind the synod's conscience to the traditional teaching of the Church and the 1990 version of "Vision and Expectations" prohibiting the ordination, consecrating, commissioning of a homosexual person in a sexual relationship. The resolution argued that based on previous decisions by Synod Assemblies the Northeastern Iowa Synod has been clear in its understanding regarding these issues. The second resolution which was passed was to formally "repudiate" the adoption of the social statement & to memorialize the ELCA Church Council to do the same. We are the first Synod of the ELCA to take an official "conscience bound" position. The RESOLVED portions are posted below:

A RESOLUTION ON THE “BOUND CONSCIENCE” OF THE NORTHEASTERN IOWA SYNOD WITH RESPECT TO CHANGES IN MINISTRY POLICIES

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.

A RESOLUTION IN OPPOSITION TO THE ACTIONS OF THE 2009 CHURCHWIDE ASSEMBLY

RESOLVED, that the Northeastern Iowa Synod Council, repudiate the decisions of the 2009 Churchwide Assembly in adopting the social statement “Human Sexuality: Gift and Trust” and the 4 Resolutions on Ministry Policies (CA09.05.23 – 24 – 26 & 27) as violations of the Confession of Faith, Chapter 2 of the ELCA Constitution, and be it further

RESOLVED, that the Northeastern Iowa Synod Council memorialize the ELCA Church Council to repudiate these actions as violations of the Confession of Faith, Chapter 2 of the ELCA Constitution, refuse to implement these actions, and begin the process to overturn these decisions at the 2011 Churchwide Assembly

Broken Keys

2009-10-21T04:42:00.000-07:00

An article I've written, "Broken Keys" is posted over at www.lutheranforum.org. It is a critique of the bound conscience doctrine.

Unity in Mission and Ministry

2009-10-15T05:35:00.000-07:00

Unity in mission and ministry seems to be the pleas I've been hearing from around the ELCA as of late, especially in the face of deep divisions over the sexuality issue. The Presiding Bishop, the Executive Director for Evangelism Outreach and Congregation Ministry and even leaders of Lutheran CORE have called for unity in mission and ministry. Here are some examples:

Presiding Bishop Hanson wrote in a Pastoral Letter to the Rostered leaders, "my greatest sadness would be if we missed this opportunity: to give an evangelical and missional witness together to the world. Therefore, I urge each one of you to make this a time to engage one another with honesty and respect in renewed and deepened theological conversation informed by an evangelical and missional imagination."

Bp. Bouman Executive Director for Evangelism Outreach and Congregational Ministry recently wrote in an Open Letter to Lutheran CORE, "The church, in all of its flawed and diverse forms this side of heaven, is about God's mission to the world if it is to be a church. The old and new testaments bear witness to the centrality of mission in the church and I believe that as a movement within Lutheranism, your DNA will be determined by the priority you place on mission."

Ryan Schwarz at the Lutheran CORE convocation told us, "And both for those who leave and those who stay, Lutheran CORE is committed to helping them find ways to work together in common ministry, for the sake of a united and powerful proclamation of the Gospel."

It seems everyone on all sides is intentional about unity in mission and ministry, but what exactly does that mean? Certainly Lutheran CORE and the ELCA HQ are not talking about the same thing, are they? Yet what I lack hearing from those at Higgins Road and in a smaller way from CORE is unity in faith. I've always tended to believe that unity in faith is in some way necessary for any common unity in mission and ministry. Doesn't unity in "the faith" shape and focus a common vision of what the apostolic mission is? Does a lack or break of unity in the faith result in a broken vision of what the mission of the church is? Unfortunately words like "gospel" "mission" and "ministry" lack clear, unified, and common definitions.

I fear that what the ELCA HQ has put forward for our way together "unity in mission and ministry" is nothing more than unity in the law or worse simply unity in mission support. I fear that unity in the law will fail, because ultimately the law cannot sustain us. The law cannot give our church life and sustenance let alone a fruitful life-giving unity. I have some of the same fears when it comes to Lutheran CORE as well, although to a lesser degree. Lesser in that there seems to be more of a unified understanding and sharing of definitions as to what the gospel, mission, and ministry are. There is a better shared understanding of The Faith although not perfect. The big elephant in the room and the greatest hindrance to CORE's success continues to be ecclesiology.

Opposition

2009-09-28T19:09:00.000-07:00

For traditionalists to remain within the ELCA we must be clear of what exactly it is we are opposed to, why we are opposed to it, and why it hinders or breaks our full unity within this church. The problem with formulating such a precise unified response is that the argument for changing the church catholic's position has itself not been unified. From what I can glean from reading the social statement and the thoughts of those who are in favor of this there are three basic arguments. The first argument I will call, simply for the sake of having a name of reference, the "Not Applicable" argument. The second argument for change, again for the sake of having a quick handle, the "Love" argument. The third argument, again, I will call "Comparison." If there are others which do not fall under these categories, please forgive my ignorance.

Not Applicable (NA):

This position can be simplified down to one coherent statement, "the prohibitions of same-sex behavior and activity in the Holy Scriptures, do not apply to today." This seems to be the bound conscience position of those who support and affirm changes according to the Social Statement. The statement reads, "On the basis of bound conscience belief, some are convinced that the scriptural witness does not address the context of sexual orientation and committed relationships that we experience today (HSGT, 11)." Because the Scriptural witness does not apply to the context of homosexual behavior then the question of homosexual sex as sin does not apply as well, especially within the confines of a publicly accountable lifelong monogamous same-gender relationship. It may be a sin if done outside the protection of a "marriage-like" relationship and in that way no different then biblical prohibitions against fornication.

Love:

This position is a little bit harder to pin down into a nice simple argument. It is like most of American definitions of love amorphous. Sometimes it can take form as, "hey we're all Christians we're supposed to love everybody what's the big deal?" Sometimes it argues, "we're all sinners and God loves us, why is this any different?" It can also be argued from the position of creation, "God created people this way, how can God not accept as good what God created as good?" Again these are my feeble attempts to put into words what I keep hearing from those who are in favor of changes in ministry policy.

Comparison:

This position, if not completely believing that the Scriptural prohibitions apply, at least partially acknowledges that they do and will concede that homosexual behavior is sin. However, it is usually always compared to the sin of divorce, which the church throughout the recent years has become to declassify it as sin or at least treat it in a minimal way. Here the argument holds that the response to sin is not avoidance or repentance of the act, but rather to find a way in which the church can live with it and support it in a faithful and pastoral way. Thus it is no different than having divorced clergy, or people who've divorced 2 or 3 times and the church has re-married them 3 or 4 times.

Obviously this is a simple summary of arguments for change. They are not completely exhaustive and certainly there are nuances which general groupings cannot maintain. Unfortunately there is not one specific argument to which we are opposed. However imprecise the arguments for change are, we must be painfully precise in our language and opposition. While theological imprecision seems to be the biggest shortcoming of the ELCA, we who stand opposed must not reply in like manner. For those who profess the, "Spirit is doing a new thing" without actually arguing how the Spirit is doing this and in what theological framework the Spirit can do this, is no different than declaring "the ELCA is in error" or "the ELCA is heretical" without actually arguing how it is in error or going through the process of a heresy trial (for lack of a better term to describe a process by which the whole church can discern whether or not there is a case of heresy).

We owe our brothers and sisters we believe to be in error more than throwing churchly grenades at one another. Saying, "we've got the Spirit" or "you're a heretical church" will not suffice. That is playground behavior at its worst. As St. Paul says, "owe no one anything, except to love each other." This must be our guiding principle as we stand in opposition. We must, however it can be accomplished, follow Matthew 18 as much as possible. This is a necessity for living faithfully with those with whom we clearly disagree. It is the calling of the cross.

Cross-Travels (2)

2009-09-19T15:23:00.000-07:00

And [Jesus] could do no mighty work there, except that he laid his hands on a few sick people and healed them. And he marveled because of their unbelief. And he went about among the villages teaching. Mark 6:5-6

In the previous post I argued that the Cross of Jesus Christ calls us to suffer and for those who find themselves at odds concerning chief articles of the faith (i.e. sin, the "gospel", authority of scripture, etc.) the cross might call us to remain or even draw closer to our church body which we believe has erred. There must be no doubt that those who feel lost in the wake of these decisions are indeed suffering. Through tearful conversations with colleagues and laity people are hurting. Pastors much now watch people they've come to know and love walk away from their home congregation. Pastors must now suffer as a divided congregation struggles to see a way of remaining united in the midst of painful conflict and division. Pastors must now try and hold what may seem like a crumbling ship of a divided congregation together. This is truly not what most of us believed we'd be doing in our first calls. And the most frequent question that I hear from my colleagues on the issue of staying is, "what's the point?"

What indeed is the point of this pain and suffering which those holding onto the orthodox position by remaining in the ELCA? Is there a purpose in any of it? Must we endure forever in this state of affliction? Is holy possessing the sacred cross a permanent call to remain? I believe that the faithful answers to that final question is "no." That doesn't mean jumping ship at the first sight of suffering, but it also doesn't mean suffering simply for the sake of suffering.

The above quote is from Jesus' encounter with his own hometown. Sort of a fitting parallel I think in our discussion and discernment of remaining in our own hometown (the ELCA). We all know the story. Jesus comes to his own town, is mocked, people are offended by his teaching and preaching, and because of this "he could do no mighty work there." Seeing in his own home town their unbelief in his teaching, he leaves. Jesus leaves. Jesus and his words are not welcome there and so he leaves to head onto the other villages to teach, no doubt teach the very same things that he spoke in the synagogue of Nazareth.

Perhaps it is a bit of a stretch to compare Jesus' encounter at Nazareth with our present situation and the feelings of flight which have overtaken many in the ELCA. Yet what follows next in Mark's gospel seems to echo Jesus' own response to his hometown family and again seems completely appropriate. After Nazareth, Jesus sends out his disciples two-by-two and gives them his orders. For the sake of the Apostles' Jesus tells them, "if any place will not receive you and they will not listen to you, when you leave, shake off the dust that is on your feet as a testimony against them." Jesus wasn't listened to at Nazareth and so he leaves. The Apostles are sent out and if they are not received or listened to, then they too should leave.

It seems that the apostles are not to endure suffering solely for the sake of suffering and if they are not received then they must depart to other places where the word needs to be taught. To my colleagues and myself these words come as comfort of feeling like a stranger, not welcomed or received in our own home. Perhaps this is a little stronger line of clarity for those of us who wrestle with the call to remain and the desire to flee. That line ultimately must be how the bound conscience will be made policy regarding this issue. Will the call to repentance be welcomed? Will teaching against the errors of the social statement be received? Will those whose bound consciences can not and will not allow for such a strange teaching in the Christian Church be allowed or even be heard?

Since the ELCA has staked its future unity on the "bound conscience" it seems to me it must be that line which determines whether to stay or go. As one person roughly described the bound conscience doctrine, "I read the bible this way and you read the bible that way and we're never going to convince each other, for the sake of unity, we agree to disagree." Yet ironically enough the bound conscience (especially for Luther) was not an "agree to disagree" position, but rather a "firmly entrenched, I will not recant, I must continue to preach and teach this" stance. If the ELCA can hold together, "respectfully," the bound consciences of two fundamentally opposite entrenched positions, then we should endure this present darkness in the church. However if it cannot, then I think leaving is indeed a faithful option. At this point, only time and the church council will tell.

Unless I am convinced by the testimony of the Scriptures or by clear reason (for I do not trust either in the pope or in councils alone, since it is well known that they have often erred and contradicted themselves), I am bound by the Scriptures I have quoted and my conscience is captive to the Word of God. I cannot and will not recant anything, since it is neither safe nor right to go against conscience. May God help me. Amen.

Martin Luther at the Diet of Worms, 1521

Cross-Travels (1)

2009-09-15T06:11:00.000-07:00

Perhaps the most fundamental question traditional-orthodox pastors and laity wrestle with now is whether or not to stay or go. At least for me that is my fundamental question with which I wrestle daily. Is the faithful thing to do, for the sake of the health of my soul and my family's, to stay and work to reform these decisions? Or is the more faithful thing to do leave and find a more familiar and yes, more comfortable home? I have to be honest with myself that option B, has been for me the leading response within my mind. As I told one colleague, "I do not want to spend the next 30 years of my ministry and life teaching against my own church body." I have no doubt that would ultimately be unhealthy for myself, my sanity, and my family. So surely the more comfortable, indeed more faithful response is to go, run, and not look back. In someways and at sometime that may be the right and faithful thing to do.

Yet those thoughts of fleeing for refuge have been temporary put on hold, by one of my favorite professors at Southern Seminary, Dr. David Yeago, in his paper "In the Aftermath." You can read it here at Dr. Michael Root's blog Lutherans Persisting. I think this paper has put forward, for me anyway, the best argument of why at least for now to stay put. Indeed it was in the wake of reading this paper and Dr. Root's blog that I created this blog. I'm not saying I've been completely convinced staying and fighting is the more faithful response, but certainly it has caused me, theologically and Christologically, to wrestle with staying.

Where does the Cross call us to be? For the Church, and all the people of God to possess the sacred cross means exactly what our emotions, comforts, and even sanity don't want it to mean. As Luther mentions the people of God will suffer, even persecution for the sake of standing firm upon the word of God and under the lordship of Jesus Christ. The cross of Christ tells us that we don't get to not suffer and still think of ourselves as disciples. And for those who like me believe the ELCA has made a grave err in departing from the tradition of the church catholic, then we know some of that pain and suffering in our hearts as we feel abandoned and left alone. Yet is the fullness of the cross that Jesus has called each of us to bear? Is this the full weight of the cross carried in our souls that we now can in good conscience, for the sake of that very cross, depart?

Not only does suffering, indeed possessing the cross include the feeling of abandonment, perhaps Jesus' words ring ever louder from the cross now, "My God, my God, why have you forsaken me." Yet possessing the cross also includes suffering the nails, thorns, whips, and spear. Fortunately our Lord has spared us this physical suffering, and we only have words, thoughts, false teaching, and emotions to endure. As much as it wounds our hearts, minds, and senses it seems that the cross calls us to endure. Perhaps it even calls us to draw ever closer to those with whom we disagree and believe are in err, to love, admonish, and seek to correct for the sake of Christ, so long as it is possible to do so. If indeed the bound conscience doctrine of the social statement (Human Sexuality: Gift and Trust) allows us to do this. That is a question that must be addressed at another time.

I have been struck to the heart by Paul's words to the Corinthians, aptly titled under the section of my ESV Bible "The Ministry of the Apostles." Here Paul writes, "When reviled, we bless; when persecuted, we endure; when slandered, we entreat (1 Cor. 4:12-13a)." Each act against the apostles (and the church) is a sign to draw ever closer. When reviled by the world, the apostles seek to bless. When persecuted, they remain firm in their position. When slandered, they draw ever closer and entreat of those who slander them. Is this the ministry of the cross? A true theology and mission of the cross? Not to head off to another church although the time may come for that, nor to only be bound in our conscience together, but rather bearing the cross move towards in love, not in teaching or doctrine that remains firm, patiently enduring the burdens of those we believe in err. Indeed the cross may call us to travel in directions we never imagined.

Closing prayer of Vespers (LBW):

Lord God, you have called your servants to ventures of which we cannot see the ending, by paths as yet untrodden, through perils unknown. Give us faith to go out with good courage, not knowing where we go, but only that your hand is leading us and your love supporting us; through Jesus Christ our Lord. Amen.

Commemoration of Holy Cross Day

2009-09-14T07:32:00.000-07:00

Collect:

Almighty God, your Son Jesus Christ was lifted high upon the cross so that he might draw the whole world to himself. Grant that we who glory in his death for our salvation may also glory in his call to take up our cross and follow him; through your Son, Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever. Amen.

This is my first blog post, indeed my first blog ever, and the time of the Church could not be any better for it. Today the church commemorates, celebrates, and glories in the cross of our Lord Jesus Christ. By the cross we have won salvation and through the cross we as Christians find the truth of our own life. The title of this blog "Possessing the Sacred Cross" comes from Martin Luther's seven marks of the church in On the Councils and the Church of 1539. Each of the marks are signposts of where the true Christian church is to be found on earth. Luther writes about this seventh mark, "the holy Christian people are externally recognized by the holy possession of the sacred cross. They must endure every misfortune and persecution, all kinds of trials and evil from the devil, the world, and the flesh (as the Lord's Prayer indicates)...," and a little later, "And the only reason they must suffer is that they steadfastly adhere to Christ and God's word, enduring this for the sake of Christ." (LW AE Vol. 41, 165)

The reason I have created this blog is because of the pain I've felt in the wake of the recent decisions made at the ELCA Churchwide Assembly. Namely, the move away from the traditional teaching of the Church regarding sexual behavior. I now struggle with what indeed is the faithful response of a traditional/orthodox pastor in light of the theological and I believe gospel divisions within my own church body. How best does a pastor who believes the decisions and social statement regarding this issue are in grave err continue to serve the Church and the church body? Perhaps the answer is found in the cross.

I don't intend for this blog to be only about this issue, but rather to explore the depths of what it means for us as Christians and as pastors who stand against this new teaching to "holy possess" the sacred cross of our Lord. The cross is what Lutherans are about and if our life and our teaching is to be an authentic witness to the Gospel, then it must witness to the cross, not only pointed to, but lived for His sake. Our Lord calls us to deny ourselves, pick up our cross, and follow Him.

I pray this Holy Cross Day all pastors and all the faithful who struggle with the ELCA decisions and how best to respond faithfully continue to meditate upon the Holy Cross of our Lord and there seek solace, peace, and ultimately our only hope.

On the Commemoration of the Holy Cross

Pr. Ian Wolfe