ELCA Receives Sexuality Task Force and Recommendations
I'll reproduce the official press release from the ELCA below, but today the Evangelical Lutheran Church in America released its official recommendation for a "social statement on sexuality." In it the task force that prepared it recommends several resolutions that would enact the full inclusion of openly homosexual men and women as pastors and other church workers in the ELCA.
The first resolution calls on the ELCA Churchwide Assembly this summer to "make a decision" on the fundamental question: do we, or don't we, on the question of "monogamous, life-long homosexual relationships" for their pastors and other rostered workers. Now, you might say, "OK, fine, they just reject that, then, no problem."
But here is the problem. The ELCA's Church Council a couple months ago, set in place a rule that would require only a simple majority vote on these issues, with no further churchwide ratification and not even a 2/3 majority vote. In other words, game over. The last ELCA Assembly, by a simple majority, placed a moratorium on any disciplinary measures for openly homosexual persons on their roster.
As one of my good ELCA pastor friends just said on another forum, a week ago he predicted this kind of strategy: call for loving acceptance of all diverse opinions, allow for 'local options' and then simply say that none of this need divide them as a Church. He then added: "I'm grieving that as of today the end-game of the
ELCA as a National Church may have been officially set in motion." I share his grief.
February 19, 2009
ELCA Task Force Releases 'Human Sexuality: Gift And Trust'
09-046-MRC
CHICAGO (ELCA) — The 15-member Task Force for the
Evangelical Lutheran Church in America (ELCA) Studies on
Sexuality released Feb. 19 "Human Sexuality: Gift and
Trust" — a proposed social statement on human sexuality.
The 2009 ELCA Churchwide Assembly — the chief
legislative body of the church — is expected to consider
the social statement for adoption as an official statement
Aug. 17-23 in Minneapolis.
The proposed statement addresses a spectrum of concerns
relevant to human sexuality from a Lutheran perspective. It
responds to the question: "How do we understand human
sexuality within the context of Jesus' invitation to love
God and love our neighbor?" If adopted by the assembly, the
social statement will assist the ELCA in its moral
deliberation, govern its institutional policies and guide
the church's public advocacy work.
While the document does not offer once-and-for-all
answers to contemporary questions about sexuality, it "seeks
to tap the deep roots of Scripture and the Lutheran theological
tradition" for Lutherans to discern what is "responsible and
faithful action," according to the proposed statement.
The document contains sections on key Lutheran principles,
trust and human sexuality, social structures that enhance trust,
sexuality and trust in relationships, sexuality and social
responsibility, and a series of resolutions to incorporate
the statement into the mission and ministry of the ELCA.
"Sexuality has to do with relationships, and God has made
us relational beings," said the Rev. Rebecca S. Larson,
executive director, ELCA Church in Society.
"The underlying question of this social statement,
therefore, is what makes right relationship. Our model is
God's unfailingly, trustworthy relationship with people and
creation. No human relationship can thrive without trust.
The social statement therefore considers all human
relationships and social structures in light of what fosters
trust, commitment and protection for those who are vulnerable,"
she said.
The call for trust is woven into the proposed statement's
discourse about marriage, same-gender relationships, family
and children, commitment in relationships, adult cohabitation,
society, public ministry and more.
On the topic of marriage the document states that the
historic Christian tradition and the Lutheran Confessions
recognize marriage as a covenant between a woman and a man.
In recent decades the church has begun to understand "in new
ways" the need of same-gender couples who seek relationships
of "lifelong companionship and commitment as well as public
accountability and legal support for those commitments," said
the statement.
The proposed statement acknowledges that "consensus does
not exist" among ELCA members on how to "honor" committed
same-sex relationships. The statement reflects differing
conclusions on the basis of biblical and theological
interpretation. Some members believe homosexuality is a sin
in their understanding of biblical teaching and natural law,
and some members believe homosexuality "reflects a broken
world in which some relationships do not pattern themselves
after the creation God intended."
Some Lutherans believe same-gender relationships are to
be "honored and held to high standards and public
accountability" but do not equate these relationships with
marriage, and some believe that same-gender relationships are
to be held to the same "rigorous standards, sexual ethics
and status as heterosexual marriage," said the statement.
Despite the varying viewpoints, the church encourages
all people to live out their faith with "profound respect for
the conscience-bound belief of the neighbor," said the
proposed statement.
The document calls on congregations to be safe places for
children and youth, and it calls for education on human
sexuality for children and youth.
"Degrees of physical intimacy should be carefully matched
to degrees of growing affection and commitment," stated the
document. For this reason, the document calls the church to
oppose "non-monogamous, promiscuous or casual sexual
relationships."
The statement addresses the topic of the value of
friendship, adult cohabitation, and Lutheran opposition of
sexual exploitation within and outside the church. It also
asks that justice for women in church and society continue
to be an important dimension of Lutheran response.
"When approved, Human Sexuality: Gift and Trust will be
the 10th social statement of the ELCA," said Larson. "All
social statements are developed through at least a five-year
process in a broadly participatory way."
"Human sexuality infuses all of life from the time we
are born until the time we die. It is also social. Economics,
business and advertising, social roles, medicine and science
are all relevant to human sexuality and the ways we act in
relationship to others. How to use this gift in a way that
honors God and serves the neighbor is a critical issue,
particularly in this culture," Larson said.
A draft of the social statement was given to ELCA members
in March 2008 for study, review and feedback.
Human Sexuality: Gift and Trust "reflects what the task
force heard from this church in response to the draft social
statement," said Larson.
"The theological section has been both focused and
expanded. The role of God in creation and the role of law in
our lives has been made more prominent. There is more material
on how Lutherans approach social ethics from a perspective of
faith. The order of the sections has been changed to deal
with the intersection between the individual and social aspects
of human sexuality," she said. "Also, it is 1 thousand words
shorter."
Human Sexuality: Gift and Trust completes a directive from
the 2001 ELCA Churchwide Assembly to develop a social statement
on human sexuality.
The task force also released a "Report and Recommendation
on Ministry Policies" to the 2009 Churchwide Assembly regarding
the professional leadership of the church on Feb. 19. This
document completes a directive from the 2007 assembly to address
and make recommendations on changes to policies that preclude
Lutherans in committed, same-gender relationships from the ELCA's
professional rosters.
The proposed social statement and the report and
recommendation on ministry policies are two separate documents.
They are open to review by the ELCA Church Council — the
church&#
39;s board of directors — and will be considered by the
2009 ELCA Churchwide Assembly.
- – -
"Human Sexuality: Gift and Trust" is available at
http://www.elca.org/faithfuljourney on the ELCA Web site.
For information contact:
John Brooks, Director (773) 380-2958 or news@elca.org
http://www.elca.org/news
ELCA News Blog: http://www.elca.org/news/blog
The ELCA, Episcopal church, and other liberal church bodies should just re-form into a new Christian church group. The distinctions between them is so small as to be insignificant. Call themselves the “Christian Church of Liberal and Leftist Sensitivities” (if they’re to be honest with what they stand for). And as a motto: “Come, ye goddess worshippers, ye 9/11-was-an-inside-job-’theologians’, ye ‘if-I-feel-it-then-it-must-be-God-given’ believers, ye ‘angry-at-men-feminists’, ye who think ‘neocons’ are the ultimate evil, and ‘ye’ just about anyone and everyone (except those who’s beliefs are mostly consistent with normative Christianity throughout history) and join us!”
I was raised in the ELCA, but I can barely recognize the ELCA of today as the Lutheran Church in which I grew up. It looks like they are headed for the same kind of trouble the Episcopal Church is experiencing.
I am all for ministering to those who are struggling with homosexuality, as I am in favor of ministering to those struggling with any sin. But I am not in favor of ministers of the Gospel being homosexual. The ELCA is in for rough times ahead, God help them.
I have an ELCA church just a mile from my house, yet the way they treat scripture which leads to this kind of result (among other things) keeps me going to an LCMS church much further away.
I grew up ELCA (in Canada) and am ashamed and saddened. I know for a fact that many, many elderly men and women in the ELCA who were taught to confess the Lutheran faith, and who were made to memorize the small catechism and recite random portions in front of the congregation for their confirmation (like my mother), are already sad and confused about this matter. The Apostle Paul would have some strong words for the ELCA, strong words like he had for Hymenaeus and Philetus who likewise wandered away from the truth and destroyed the faith of some (2 Tim 2:18).
I have to agree with Don Hansen. Time for the ELCA to take the word “Lutheran” out of its title. It does seem that there is a movement among many to turn the main-line protestant churches into something like the UCC of Canada. Of course, that has failed miserably with regards the Great Commission, and given the track record of the main-line, one can see nothing but a downward spiral if repentance does not take place. Keep them in prayer!
Peace in the Lord!
Rob Buechler,Pastor
Trinity-Bergen Lutheran Church
LakeView Lutheran Church
Reading a statement like this makes me thirsty. I long for a refreshing — bracing — “Thus saith the Lord”.
But there is none. Everything but.
In fact, the only reference to the Bible is mentioning their desire to “tap the deep roots of Scripture.” They’re tapping when they should be feasting. How horribly and avoidably tragic.
Now the question is: If this is adopted by the ELCA, how many will have the courage of their convictions (if there are any convictions left) and leave? And if so, to where?
As I see it, this is the end result of the the Pietism of the denominations that came to make up the ELCA. When I say that my relationship with God is not mediated by specific bodies (Word and Sacrament), but is rather tied up with an interior experience of God, I open the door for all other relationships to not be dependant on bodies either. Hence women’s ordination (what do women’s bodies have to do with the pastoral office?) and now homosexuality (love is love, why do people’s bodies matter?). In the end, it is anti-creational, anti-incarnational, anti-sacramental, Gnosticism.
Whatever the cause, I think it worthwhile to do an autopsy on how the ELCA progressed, from start to middle to . . . the end. No doubt it began with good intentions, but also no doubt, something about it lent itself to this type of downward spiral — it didn’t have the necessary safeguards/antidotes/backstops/etc. to prevent complete implosion into a mishmash of nothingness. The LCMS has its explosions, but I tend to think that’s healthier, long-term, because at least the warts are out in the open, where they can be worked on.
Pastor McCain, let’s at least wait until we see how the ELCA actually receives the report. Our history has us (at least) once before returning from the brink of devolving into a American Protestant church — but Schmucker and his “American Recension” of the Augsburg Confession were not accepted and Krauth and company led a renaissance within the American Lutheran church. Is that likely today? We’re working on it, remembering that is was not likely in the mid-19th century. Yes, it’s not pretty in the ELCA. But the Lutheran witness is not dead yet.
McCain: Pr. Tibbetts, I wish I could maintain even a small glimmer of hope that you are right, but from all appearances the deck is stacked and the handwriting is on the wall.
I am sending this link to the Bishop and a few other leaders. Click here and then click on “Here I Stand”:
http://www.sttimothy.com/sermons.shtml
Presuming this passes (which seems most likely) I sense that it will be the tipping point for many ELCA parishes to split. Where will they go? “Free” Lutheran? LCMS? And if LCMS, how difficult is it to do? I suspect that the ELCA leadership will try their best to keep the property (even if the congregation paid for it, 100%) and so that’s a complication. But beyond that, what’s the biggest hurdle?
Don,
On the one hand there weren’t any major hurdles to our departure from the ELCA. The AFLC received us graciously and easily. The EAND synod bishop at the time was caught by our people lying about things that were public knowledge, so it wasn’t a problem to leave with regards the process or the information.
Emotionally though the biggest hurdle is letting go of the disappointment, anger, and hurt that came with the ELCA experience and moving forward completely into the work of ministry Christ has in mind with whatever orthodox, biblical Lutheran expression one goes to.
For example, I had to let go of the fact that colleagues of mine in the ELCA were now spreading the tale that I was a cult leader; that the congregations I serve were mindless sheep being driven by a few fanatical “fundamentalists” in their leadership and that the leadership was in turn “brain washed” by me. I had to move on and forgive those who were in the leadership of the EAND synod, as they called my parishoners and urged them to see me as a “homophobe” and “fundamentalist.” In one sense I should thank them. The people they called in my parish were told by these synod leaders that the bible isn’t the Word of God and they shouldn’t take it seriously. So in reality the ELCA and this synod did more to move us out than anything I had to say.
Letting go; trusting in the promise of our Lord; and moving forward without looking back is the greatest hurdle. It took time, but I am many miles away from where I was a year ago, as are the congregations I serve.
As for the property, etc., once the synod knew that there was no hope of the congregations staying (their first votes were nearly unanimous to leave…only three people voting to stay) there was no fighting about it. We were former ALC churches and the synod followed the constitution on that. Again the greatest hurdle was the rumor mill and the false accusations being levied against the congregations in the communities surrounding us. In the end, that too didn’t really make a difference. People are still coming. The Word and Sacraments are still being proclaimed and given.
Peace in the Lord!
Rob Buechler, Pastor
Trinity-Bergen Lutheran Church
LakeView Lutheran Church
Pr. B,
Thank you for the info.
Re: property ownership, from what I recall from previous discussions, a big factor is whether the parish was former ALC or LCA, right? I.e., the two had different constitutions regarding ownership, and those constitutions where “grandfathered” in when the ELCA was formed. Parishes which began after the formation of the ELCA might be stuck, though (legally speaking, even though morally/ethically it belongs to them if they built it and paid for it).
As for “phobias” (smile) I’m so immune to that over-used rhetoric it’s meaningless to me anymore. The liberal/left tosses out such things whenever they want to intimidate someone. Nothing more to it than that. But seriously, I have lots of phobias:
Sin-O-phobe
Hell-O-phobe
Unholy-O-phobe
Unethical-O-phobe
Living-a-Lie-O-phobe
Leading-Others-To-Hell-O-phobe
Offending-Our-Lord-Father-O-phobe
Disgracing-The-Church-And-Christianity-O-phobe
I need help overcoming all of these phobias. Any recommendations?
Greetings Brian!
Sounds to me like your afraid of all the right things for all the right reason. No cure necessary dude!
With regards property you are right that there were different rules for ALC and LCA congregations. However, the process is essentially the same. The only difference is that if one is former LCA or a new ELCA church then one must get the permission of the synod to leave the ELCA after the constitutional votes have been done.
At the point when a congregation decides in its second vote to leave the ELCA, it becomes an issue of whether or not the synod wants to fight for the building. If the synod decides it isn’t worth the hassle then it will simply rubber stamp the congregation’s wishes. If it wishes to fight, then it will not honor the congregational vote and may simply discipline them.
Anyway I hope this is helpful. The Lord bless you on this Lenten Season and grant you discernment and wisdom by his Holy Spirit.
Peace in the Lord!
Rob Buechler, Pastor
Trinity-Bergen Lutheran Church
LakeView Lutheran Church
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