ELCA Angst: Scriptural Authority

In August, the ELCA Churchwide Assembly voted to allow persons who were in publically-accountable life-long monogamous same-gender relationships (the acronym now in use to keep the terminology consistent is PALMS) to be on the leadership rosters of the church (pastors, diaconal ministers, and associates in ministry).  There are many who point to these decisions and make the claim that the ELCA has abandoned the “authority of scripture”.  The rhetoric is often quite shrill.

I’ve spent some time in scripture with an eye toward evaluating the response of those who claim the scriptural “high ground”.  I’ve taken my time in this process, and have invited members of the congregation I serve to consider scripture’s guidance and experience with what I think is a similar controversy described in the last 2/3 of the book of Acts.  I’ve been careful to ask these participants whether or not they believe (a) that the story has similarity to the conflict within the ELCA and (b) whether or not it is instructive for our life together.  We have participants who are anxious to rush to judgment about the Assembly votes themselves, but I try to gently steer them back to the questions at hand.  Thus far, the process has been very helpful.

Beginning at Acts 10, we learn about a vision that Cornelius has where an angel of God appears to him and instructs him to summon Simon Peter.  Cornelius is a “God-fearer”, which means that he is a Gentile believer who has attached himself to portions of Jewish law and practice, but who has not submitted to circumcision.  There is no indication in the text that Cornelius has any idea about the reason he would be instructed to summon Simon Peter.  Likewise, in these opening verses of the story, we have no clue what God has in store for Cornelius.  Meanwhile, as the messengers of Cornelius are approaching Simon Peter, this disciple of Jesus has a vision of his own, where a sheet is lowered from heaven with all sorts of animals on it and a voice commands Simon Peter to eat.  He objects and resists, because there are unclean animals on the sheet, but the voice declares, “What God has made clean, you must not call profane”.  The Spirit further commands Simon Peter to go with the Gentiles sent by Cornelius.

We found it interesting that the only possible reference to any other part of scripture declaring all food clean is Mark 7:14-19.  If that is indeed a place where Jesus declares all food clean, would not have Simon Peter, a disciple present at the event, have recalled it and known its significance before this new vision?  We also noted that there was a three-fold repetition of the instruction and still Simon Peter remains puzzled.

Simon Peter arrives at the home of Cornelius and specifically states that “it is unlawful for a Jew to associate with or visit a Gentile”.  Simon Peter further states, “but God has shown me that I should not call anyone profane or unclean.” (Acts 10:28)  That is different than what the voice stated in Acts 10:15, and demonstrates an expansion of the teaching of the vision.  One of our questions of the story thus far is whether or not Simon Peter’s expansion carries the weight of a new revelation by God.  If so, it has tremendous implications about that which the Old Testament calls an “abomination”.  We also note that by this time in the story, there are few clues as to what God is doing with this encounter.  Simon Peter makes a speech, and says “…anyone who fears him and does what is right is acceptable to him …”  and “… everyone who believes in him receives forgiveness of sins through his name.”  There appears to be both obedience (to what is not clear in this particular text) and trust/belief lifted here as important.

Then, in Acts 10:44-45 an absolutely astonishing thing happens.  The gift of the Holy Spirit falls upon those who are completely outside the bounds of who is acceptable according to Jewish thought and Jewish law (contained within scripture).  The significance of this cannot be minimized.  If we were wondering at all about what God’s purposes were in bringing together the orthodox of orthodox Simon Peter who had never eaten anything unclean and a Gentile dabbling in the faith but not really committed, here it is.  Note too that the astonishment is among the circumcised believers accompanying Simon Peter.  This is not a throw-away reference.  Time and cultural changes tends to make it hard for us to recognize the new thing God is doing here.

After the dramatic and powerful experience in Caesarea, Peter (and likely those with him) travel to Jerusalem where the decisions Simon Peter made were openly challenged.  Specifically at issue was the table fellowship with Gentiles, in other words, his willingness to even to be engaged with the Gentile Cornelius.  I love the way the text describes Simon Peter having to go through his experience “step by step”.  At the end of this description, Simon Peter says, “… who was I that I could hinder God?”  The challenge by the leaders in Jerusalem was that Simon Peter had made some poor decisions, and Simon Peter’s witness is that he was simply following the lead of God.

Hearing this account, the leaders in Jerusalem had no spoken objections.  We would expect the matter now to be settled.  We also noted that there is “relief” sent to the believers living in Judea.  We will continue to see this theme throughout the rest of Acts, even when the controversy is not over.

The story of the controversy isn’t apparent again until Acts 13-14.  Following a speech by Paul in Antioch, there are some “Jews and devout converts to Judaism” (read all circumcised) who challenged Paul.  Paul defends the ministry to Gentiles, but is driven out by the Jews.  The same thing happens in Iconium.

In this part of the story, I don’t read “Jews” as “Jewish people” as much as I do “faithful people of God who hold on to what scripture says is the only faithful way of inclusion into the faith, that is, circumcision”.  At stake for them was the adherence to the law as revealed to Moses.  They were protecting the traditions and scripture from those who were claiming a new revelation from God that contradicted more than 3000 years of God’s history with God’s people.  I’m sure they held these teachings very passionately and were absolutely convinced of their continuing validity.  However, participants in our study made the observation that if they were right, then the Christian Church developed completely in error and the witness of Paul is completely wrong.

In Acts 15-16, the controversy has grown so intense that a consultation occurred with the leaders in Jerusalem.  A compromise is worked out.  James orders that the Gentiles do not have to be circumcised, but need to be obedient to the law in some minimal ways, including abstinence from things polluted by idols and from fornication and from whatever has been strangled and from blood.  This remains an uneasy compromise for many, and there is lack of trust that even this compromise is right or will work.

What was he thinking?!?  On the heals of this consultation, Paul circumcises Timothy!  Now, Timothy’s mother was Jewish and his father was a Greek (Gentile), but there is a perfect opportunity to assert the freedom granted by the consultation.  Yet, one might say, Paul was either respecting the bound conscience of the Jewish believers in the area or was tired of the conflict or had more important things to focus on.  Our group is not to this point yet, but I’m anxious to learn what they make of this part of the story.

In Acts 21, Paul is arrested.  Paul has gone back to Jerusalem, where people of the circumcision party are bound and determined to silence this one who is contaminating the true faith.  They attempt to kill him, but soldiers (Gentiles) arrest him and save him.  Paul’s story continues eventually to Rome where he is in house arrest.  Note that this conflict is the very thing that spread the Gospel to Rome through Paul.  The witness of the author of Acts is that this very conflict is used by God to spread the Gospel.

I notice that in the midst of the controversy, with its center in Jerusalem and to a certain degree with the leaders of the church in Jerusalem, Paul never suggests the withholding of offerings or “relief” to the church and the people of Jerusalem.  He always encourages the Gentiles to give generously to the very people who would exclude them from full participation in Christianity if they do not submit to the ritual of circumcision.

I don’t claim to know what God is doing in the ELCA.  Our current conflict seems overwhelming at times.  I watch people who saw themselves as brothers and sisters in Christ in July, now name-calling in September.  I’m of the firm belief that the story of the conflict between the circumcision party and the god-fearers in Acts (and in Galatians) can be instructive for us as we seek to find ways to live with our differences.  Faith is often shaped in the times when God seems absent and there is not the clarity we desire.

Pondering Pastor

One Month post ELCA Churchwide Assembly

It has now been about a month since the 2009 ELCA Churchwide Assembly where the Assembly voted to allow congregations to recognize same gender relationships and allow to the roster those in same gender relationships.  (The actual language is more nuanced than this, but finding shortcut language that is accurate is quite a challenge yet.)  There are congregations and individuals reeling from these decisions, congregations and individuals celebrating these decisions, and the majority of congregations and individuals attempting to make sense of these decisions in our life together.

I’ve been putting together some frequently asked questions about these decisions as they apply to the congregation I serve, and while this is not in its final form, I’m posting it here.

Comments are encouraged, but will be moderated.

Frequently Asked Questions

Churchwide Assembly decisions made related to human sexuality

Q.  Can we talk to a pastor about our questions?

A. Absolutely!  Please do!  In speaking with people, we listen carefully and respond to what you are looking for.  Do you want to voice opposition and find ways to still be a part of the congregation?  We do that.  Do you want to celebrate the decision?  We do that.  Do you want to explore the perspective different from yours in a safe environment?  We do that.  Your position is respected, honored, and important for us to know as we serve as pastors of this congregation.

Q.  Shouldn’t the pastors take a firm definite position in these matters?

A. I do.  I believe that the believer’s encounter and wrestling with scripture should impact faith.  I experience scripture to be inviting us to consider the paradoxes of life.  I experience scripture to be knocking us away from trusting in our own conclusions and encountering God in some new ways.  Therefore, one of my goals is to assist those wrestling with scripture to see where it might be leading them.  This will have an impact far beyond this limited topic.  Frankly, human sexuality is not central to the Christian faith.

Q.  How could the ELCA go against the clear teaching of scripture about homosexuality?

A. The reality is that there is not “clear teaching” in scripture about homosexuality.  Faithful Biblical scholars and readers reach different conclusions about what the very few passages of the Bible that mention same-gender relationships actually mean.  Some argue that they mean that all homosexual acts are forbidden.  Some argue that they mean that abusive same-gender relationships are forbidden.  Some argue that other portions of scripture set aside the prohibitions.  Still others argue that the words and culture into which these passages were written do not speak at all of lifelong, monogamous, committed same-gender relationships.  We have to determine the appropriateness of all these interpretations while realizing that all of us make interpretations about the appropriateness and applicability of portions of scripture.  No one comes to scripture without a particular lens through which scripture is seen.  Even those who adhere to the “plain reading” of scripture make different interpretive decisions.

Q.  With such different interpretations, how can we trust anything in the Bible?  Doesn’t this lead to relativism?

A. These differences have always existed, and we seem to have been able to trust the Bible thus far.  Some have decided that the Bible is a rule book.  Some have decided the Bible is a “love story” between God and humanity.  Some have decided that the Bible is a historically factual event without any kind of error. Some have decided the Bible is a guide to opening us to the experience of the in-breaking Kingdom of God.  Each of these initial assumptions brings with it different perspectives that are of value to the others.  I’m a firm believer that we learn best about God when we are in conversation with others who experience God differently than we do, and are therefore stretched in our faith.  When I say I trust the Bible, I say that from my basic understanding about what is the Bible.

Q.  With such different interpretations, how can I stay in the ELCA, or this congregation?

A. It pains me to know that people are wrestling with these kinds of decisions.  I believe that people have been called into this congregation to share the gifts God has given them.  The purpose of the church is not to find uniformity, but “to equip the saints for the work of ministry, for building up the body of Christ, until all of us come to the unity of the faith and of the knowledge of the Son of God, to maturity, to the measure of the full stature of Christ.” (Ephesians 4:12-13)  We need the voices of those who celebrate this decision and we need the voices of those who reject this decision so that we can learn from one another.  What is not helpful is to “draw a line in the sand” without engaging in that dialogue and learning.  Having said that, I greatly respect a friend of mine who has committed to staying in the ELCA so that he can have voice and influence toward the eventual overturning of this decision.  He says publically that if he leaves, he loses that prophetic voice.

Q.  What is this about “bound conscience”?

A. The Churchwide Assembly voted to encourage everyone in this church to respect the bound consciences of one another.  This means that we commit to honor the perspective that the other person brings to these concerns, and not to belittle, condemn, minimize, or bear false witness to those perspectives.  This is the hardest part of what the Churchwide Assembly voted to do, and is already the most widely abused.  Our culture rapidly moves to violation of the 8^th Commandment whenever we disagree.  Remember Luther’s explanation of the 8^th Commandment.  “We are to fear and love God so that we should not tell lies about our neighbor, nor betray, slander, or defame them, but should defend them, speak well of them, and interpret all that they do in the best possible light.”

Q.  Can the ELCA change its mind?

A. It is possible, but I suspect not likely.  The greatest challenge to reversing these decisions is a practical one.  Many who would advocate reversal are contemplating leaving the ELCA, meaning that they will not have a vote.  Lutheran Core is proposing a non-geographical Synod whereby congregations opposed to these decisions could remain in the ELCA and have influence.  That is the greatest hope for those who oppose the decisions made by the Churchwide Assembly.

Q.  Will our pastors now start performing same gender blessings?

A. As I understand the polity of the ELCA, we are pastors called by a congregation to serve a congregation.  We are pastors of the ELCA, but are not “independent contractors” who perform ceremonies outside the authority of the congregation.  In fact, we are not ordained until we have a call to a congregation or other ministry.  The ELCA Churchwide Assembly decisions applied specifically to congregations and did not authorize individual pastors to do whatever they wish.  Any requests for such blessings would be vetted through the Church Council, at least in this congregation.  That does not preclude a pastor working to achieve that approval if deemed appropriate.

Q.  Does the Bible offer any guidance as we try to find a way to live together with these differences?

A. Absolutely!  Pastor Kathy’s friend Carla pointed out 1 Samuel 8 to her the other day.  It is the story about God disapproving of the people choosing a king for Israel.  God lays out all the justification for not having a king, but then relents and allows them to choose a king even though God is against it.  God will use the circumstances for God’s purposes.  In the book of Acts (starting at about Chapter 10 and woven throughout the rest of Acts) we read the story of the intense conflict between the “circumcised believers” and the “god-fearers” about what is necessary for Gentiles to become Christians.  Eventually, the decision was made to allow baptized Gentiles to avoid circumcision if they “were circumcised in the heart” and agreed to abstain from food sacrificed to idols, from blood and strangled animals, and from fornication.  This was an uneasy peace, eventually leading to the arrest of Paul.  I think there are important parallels between these events and our current reality.

Q.  What will our children be taught in Sunday School?

A. They will be taught the things that have always been taught.  I really don’t anticipate any real changes here.  Yes, in the older grades, the conversation may arise about same-gender relationships, (and have in the past) and I trust that our commitment to the bound consciences of one another will prevail.  Remember, my priority is the encounter with scripture and the resulting impact on faith, not some social agenda.

Q.  When can we as a congregation vote on whether or not we agree with these decisions?

A. There are no plans to put this forward to a vote.  The best way right now to signal your disapproval or approval is to have conversation with a pastor.  As we hear from people, we essentially “take the pulse of the congregation” and determine the best course of action based on that information.  If people do not share their concerns with us, then we have no real way to gauge the level of concern.  I promise, I’ll observe the 8^th commandment in my listening and responding.

Pondering Pastor

Proverbial Faith: Wise as serpents … innocent as doves

I have an email devotional I’m doing with the same title as this post.  A recent post read:

Do not let loyalty and faithfulness forsake you;
bind them around your neck, write them on the tablet of your heart.
So you will find favor and good repute in the sight of God and of people.

(Proverbs 3:3-4)

(Yes, we’ve skipped ahead a great deal.)

I’ll admit that I don’t have a lot of patience or tolerance with unfaithfulness, especially unfaithfulness in marriages.  In the honesty department, I think it is because I know how completely out of control it can get for me if I even take one small step in that direction.  The image I maintain for myself is “AVALANCHE!”.

I completely understand the emotions, the allure, the thrill that comes from those initial steps onto the steep snowy mountainside.  Maybe some can even survive the uncontrollable ride in the avalanche.  I won’t take that risk.  For me, it has to be a conscious decision.  So, the binding and writing in this proverb are good adjectives for me.  This is simply a huge value that is non-negotiable in my life.  It is so key for me, that I can hardly stand books or movies where unfaithfulness is part of the story, especially if unfaithfulness is depicted in the slightest positive light.

The first broader question that needs to be asked about loyalty and faithfulness is whether or not it is an appropriate cultural value in our day and age.  In the culture, it is certainly “on the ropes”, within marriage and beyond.  Are those of us with this value an outdated minority, tenaciously hanging on to ancient values that have out-served their original purpose?  I’ve got to wonder as I look around.  But, what can we expect when half of marriages end in divorce and a large percentage of high school students are not living with both natural parents (at the same time).  We’ve taught our children that loyalty and faithfulness are values that are not very high on the list.

I answer that loyalty and faithfulness are indeed an important value for me, and I evaluate others based on the importance they have placed on them.  Where loyalty and faithfulness are not treasured values, chaos often ensues.  Even blind loyalty has its place … not in all things, but many.  But that is my answer.  What about yours?

Another question that I invite you to consider is, “Where else in our lives is loyalty and faithfulness non-negotiable?”  Family? Job? Commitment to justice? Honesty? What would your list look like?  Is it long?  Are the items on that list truly non-negotiable?  What can you do to strengthen the commitment to this value?

Play with the proverb and your answers …

At least two people provided me with some reflections.  I’m offering them here as a way to give them voice outside the actual (brief) weekly devotional.

This is one response:

I find the recent Proverb 3:3-4 very thought provoking.  Some may pick and choose to apply some part of this ‘wisdom’ to their life, yet  loyalty and faithfulness are very important character traits that most people use as a barometer in their relationships.

Generations and culture do not view ‘traditional’ in the same way.  Needless to say, I am more of a traditionalist but have learned that it is important to try and understand our culture of the late 20th and current 21st centuries. There seems to be an abundance of reasonable reasons for our society in this day and age to ignore the traditional principles that have served us so well.  Family situations and relationships are a constant challenge to the traditional way of life. I do not have to change my thinking but I can listen and try to instill my values in a non-threatening way.  Society can’t seem to take the time for God and hear His Word.

The last sentence of the Proverb……”so you will find favor and good repute in the sight of God and of people” has the essence of ego building to me  and is centered around motives for doing only what one will do.  I am not interested in how many check marks I will have on judgment day as I try to be faithful and loyal as a part of my normal activity.

Yes – I want to please God and help others but my loyalty and faithfulness comes from my heart and a clear conscience.    I, personally, seek no recognition or reward when I am given the opportunity to share myself with someone or something.  It is important that I be loyal and faithful to myself and my values.  The Golden Rule is a strong reminder of what God shows us every day and it is important that we look upon our fellow man in the same way.

I have experienced a variety of religious beliefs in my lifetime.  Church of the New Jerusalem (Swedenborgian), Southern Christian Church, confirmed & married Methodist, taught SCS in a Presbyterian Church, I married a Lutheran and all of our children were baptized Lutheran and I later became a Lutheran through Affirmation of Faith.  As a child of the depression era we lived with my grandparents until I was 12 years old.  Each imparted a central value that was very important to me.  One that has remained with me is that I was not alone in this world and it was important to put others before myself which is more or less the Golden Rule.

Although I have not specifically answered the questions you put to us I feel that if I continue to be loyal and faithful in all that I do than choice does not become an issue.   Maybe this is a copout or unrealistic yet we have the advantage of prayer in reconciling the differences that may exist not only with others but within ourselves.

This proverb gave me the opportunity to assess loyalty and faithfulness as I take my relationships and activities as a part of my normal existence.  This has been a good exercise for me.

This is another response

The other question in faithfulness in marriage, is in your other vows. Yes, fidelity is one of them. But so is being present – to have and to hold. Neglect is a form of infidelity. In joy and in sorrow – abandoning a spouse and turning to alcohol instead to deal with pain or difficulties in life. In plenty and in want – running up hundred dollar bar tabs so that rent and child care can’t be paid. In sickness and in health – not dealing with illness, even mental illness, but only wanting perfection, physically, mentally, and emotionally, or abandoning a spouse because they have a problem. Or not recognizing your own problems. To love and to cherish – abusing a spouse, emotionally, verbally, and finally physically. In my mind that is the ultimate infidelity. When my ex-husband did get around to cheating on me, it no longer mattered. He had shattered our marriage in breaking my faith – my trust long before then. Yes, my child is living with only one of his natural parents. And i doubt I will ever tell him what occurred between his father and I.

Instead I will teach him that loyalty and faithfulness are like trust – something to be earned. Once it has been earned, it takes a great deal to break it, especially in honest, open relationships. And by that I mean a relationship of any form – parent and child, siblings, employer and employee, business partners, friendships.

My parents taught me many values, and many of them are intertwined. Honesty, integrity, and the value of your honor. Hard work (which is in all things, personal relationships, making a home, and doing your job) and commitment. And faith and trust. Most importantly? When in doubt, “do the right thing.” The right thing is what your heart tells you – and often comes from the grace of God and the Holy Spirit working with in you. And often, doing the right thing keeps you away from the edge of the avalanche.

I’m delighted that people are engaged in reflection!

Pondering Pastor