All Saints Day

We are surrounded by a great cloud of witnesses (martyrs) who have in many cases defended the faith with their lives.  What do we owe to these witnesses to Christ?  These are the ones who faced torture and terrible death for the sake of confessing ‘Jesus is Lord’.  These are the ones who faced Empire and sword because they believed that the confession of the Church was Jesus risen from the dead.  These are the ones, like St. Athanasius, stood against the majority to maintain the orthodox faith when Arianism threatened to take over the Christianity.

These are the ones who make up the living Church.  We are who are in the flesh are not the Church by ourselves.  We are very much surrounded by all the witnesses, the saints, of Christ who have come before us.  They with us, make up the living Church and we owe them the respect and honor due to those who have endured much for Christ and His Holy Church.  Since it is as much their Church as it is ours, what we do must honor the great sacrifice they have made to preserve the Church.

This All Saints Day in the ELCA is marked by a church that chose to break with the one, holy, catholic and apostolic Church.  The ELCA in national assembly voted Scripture to be in error and human reason, emotion and feelings to be the source and norm of our practice.  The ELCA has said that same-sex sexual behavior is not only no longer sinful, but God created and God pleasing, therefore may be blessed.  This the ELCA has done in direct opposition to the Scriptures and the living witness of the Saints.

Thanks be to God that He is merciful and we may yet be forgiven our folly, if we in the ELCA repent and return to the faith handed to us by the Saints.  Let this All Saints Day be a day of repentance and fasting in the ELCA for the arrogance to set ourselves over God’s Word.  Let us repent of the insult to the holy martyrs who shed their blood to preserve the faith throughout the centuries.  Let us repent of the desire to please humans rather than God by our actions.  Let us repent of setting our will against the will of the Father.  Then we may trade our pride for humility, our self-righteousness for God’s, and our exaltation of ourselves for discipleship.

We are not enemies…

I received a DVD from the local PFLAG (Parents and Friends of Lesbians and Gays) recently along with a short note.  The note wished that I would get to know homosexuals so that I could see that they were just like me, ordinary folk. The hope contained in the note was that once I became better acquainted with homosexuals, I would cease my efforts to be unloving toward them.  I would see them as children of God.

Call to Faithfulness has never thought of homosexuals as anything other than persons for whom Christ suffered and died.  We have never made our concerns for the reform and the renewal of the ELCA about homosexuals.  We regard those who confess Jesus as Lord and Savior as brothers and sisters in Christ, regardless of their sexual orientation. We cannot seem to get folk to understand that it is not about whether or not God loves homosexuals.  He does, for God loves all for whom Christ has died and been raised.  There are homosexuals who know of the work we are doing in Call to Faithfulness and support us in our efforts.  They understand that we are working to keep the ELCA faithful to the Scriptures, the Confessions and the Tradition of the Church.  We are not enemies, but brothers and sisters in Christ.

The crisis in the ELCA precipitated by the Churchwide Assembly centers on the misuse, indeed the abuse of  Scripture, to bless what God has not blessed.  There is no sound biblical, confessional, or traditional case for the blessing of same-sex sexual activity, regardless of the level of commitment on the part of those engaged in such behavior.  For the ELCA to allow such blessings and roster those in same-sex unions where same-sex behavior occurs is contrary to God’s Word, the Confessions of the Lutheran Church and the Tradition of catholic Church.  For a church to allow this, however well intended it may be,  is putting human behavior above God’s Word.  This we cannot do and remain the Church.  Our struggle with the ELCA is based on this departure from the universal Church on matters of Scripture, Confession, and Tradition.  The fact that it happens to focused on homosexuality is not the central concern.  It is not, nor has it been, about sex.  It is about the Word of God rightly interpreted and proclaimed among us.

We believe that the ELCA erred in its votes on the Sexuality Statement and the Resolutions on Ministry.  We believe that these errors are contrary to the clear witness of Scripture, the Lutheran Confessions and the Tradition of the Church.  Because these errors are about things so fundamental in the proclamation of the Gospel, they are a danger to salvation.  Persisting in these errors may be acceptable in the popular culture, they are not in keeping with the mission of the Church.  It is because we love the Church, because we love all of humankind, homosexuals included, that we reject and resist these errors.  We regret that some choose to interpret this concern as a rejection, even hatred of homosexuals.  Such an interpretation is flawed and does not choose to hear what we have said and continue to say regarding this issue.

We are not enemies.  Those who support the actions of the ELCA are misguided and in error, but for the sake of Christ we call you back to faithfulness to our Lord.  The love of Christ compels us to witness against this error for the blessing of the whole Church, so that we all might serve our Lord together.

Any who use the Christian faith as a justification for the abuse and ill-treatment of homosexuals, of any group of people, have no place in Call to Faithfulness.  We reject utterly the distorted message that Fred Phelps and others have espoused about God’s hatred of homosexuals.  Those who, by a distortion of Christian faith, cloak their violence toward homosexuals, toward any group, are not Christian, our anathema falls on them.

Let us continue to work toward that day when the ELCA will be faithful to Scripture, the Confessions and the Tradition of the Church and all will know that they are loved by God our Father.

Call to Faithfulness Fall Gathering Materials & Downloads

The printed materials from the 2009 Fall Gathering are available at this link: Call to Faithfulness Fall Gathering 2009

CTF podcasts can be downloaded by right clicking on the links below, then select either  ‘Save Target As’ in Windows Internet Explorer or ‘Save link as’ in Mozilla Firefox;  the podcast will then begin to download to your computer.

Pr. Gary Hatcher’s Homily at CTF 2009 Fall Gathering

Pr. Marshall Hahn’s first presentation at CTF Fall Gathering

Pr. Ken Kimball’s presentation at CTF 2009 Fall Gathering

Pr. Marshall Hahn’s second presentation at CTF Fall Gathering

Copies of Gathering Handouts and CD’s of Presentations given at the October 11, 2009 Fall Gathering are available by mail.  Send address to Pr. Hatcher at ggh@omnitelcom.com or call 641-816-5531

A Sunday in Greene, Iowa

Greetings in Christ,

This past Sunday, 279 people, mostly laity, from all over Iowa attended the Call to Faithfulness Fall Gathering.  I pray that it was a useful time and gave you some insights into what you as an individual or a congregation might do in light of the 2009 Churchwide votes.  As was pointed out, there is much in the ELCA that serves God and seeks to proclaim the Gospel.  Call to Faithfulness maintains that the Churchwide vote accepting the Social Statement on Human Sexuality and the votes passing the Ministry Recommendations were in error, not in keeping with the witness of Scripture, the Lutheran Confessions and the Tradition of the Church.  We maintain that if we are to remain in the ELCA, we cannot support these errors, however well intended they may have been.

Call to Faithfulness is committed to working within the structures of the ELCA, specifically within the NE Iowa Synod, to resist the implementation of the Recommendations and, if possible, overturn their passage.  We also intend to work in NE Iowa to maintain orthodoxy at all levels of the synod.  We will do this by nominating and electing orthodox to synod and conference positions where ever we can.  We will reassess our stance following the 2010 Synod Assembly and decide on further action at that time.

We recognize that some may already be in the process of leaving the ELCA.  While we believe that we can keep NE Iowa orthodox and even restore the ELCA to orthodoxy, we understand that others have chosen to depart rather than fight what they believe to be a losing contest.

We recognize that some may be willing to stay, but cannot continue to send their benevolence to support the ELCA.  They may choose to support only synodical ministries or divert their benevolence directly to well established and credible ministries.

Others may choose to remain in the ELCA, choosing to concentrate on their local ministry and have as little to do as possible with the larger church.

Still others, believe that the votes of the Churchwide Assembly were long overdue and the right thing to do.

All these folk are believers.  To imply that somehow someone is not a faithful Christian because they stand in a different place is not in the mission of Call to Faithfulness.  We will speak what we know to be true, but without malice or hate.  We believe the Churchwide erred in its votes.  We believe those who support the votes of Churchwide are sincere in their desire for this change.  Call to Faithfulness will say to these brothers and sisters in Christ, ‘you have erred in your understanding of this matter.’  We believe this error to be dangerous to the life of the Church because it has diminished the role of Scripture, the Confessions and the Tradition of the Church.  We believe to persist in this error will not serve Christ well.

We will be planning what actions we will recommend to be taken next.  I will post those recommendations through these emails and on the  blog site www.calltofaithfulness.wordpress.com

Our goal is to serve our Risen Lord, whatever we do or say must reflect this.  If it does not, then we would do better to be silent.

Confessional Crisis by Pr. Marshall Hahn

THE CONFESSIONAL CRISIS CREATED BY THE DECISIONS OF THE 2009 ELCA CHURCHWIDE ASSEMBLY

The decisions surrounding human sexuality made at the 2009 Churchwide Assembly have created a confessional crisis within the ELCA.  The controversy over these decisions is not simply a disagreement over a social issue concerning how to treat homosexual relations in the church.  These decisions touch upon the issues of the authority of Scripture and the role of the Lutheran Confessions in the life of the church.

The crisis these decisions have created can be shown by examining two crucial passages from the Social Statement, “Human Sexuality:  Gift and Trust”.   In Part IV (lines 620 – 628 in the Pre-Assembly Report) this statement reads:
The historic Christian tradition and the Lutheran Confessions have recognized marriage as a covenant between a man and a woman, reflecting Mark 10: 6–9: “But from the beginning of creation, God made them male and female. For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh. So they are no longer two, but one flesh. Therefore what God has joined together, let no one put asunder.” (Jesus here recalls Genesis 1:27; 2:23–24.)

On the next page of the statement, (lines 740 – 744, as amended) it reads:
Recognizing that this conclusion differs from the historic Christian tradition and the Lutheran Confessions, some people, though not all, in this church and within the larger Christian community, conclude that marriage is also the appropriate term to use in describing similar benefits, protection, and support for same-gender couples entering into lifelong monogamous relationships.

The statement then goes on to treat these two positions and the variants within them as of equal validity, on the basis of the “conscience-bound beliefs” of those who hold them (lines 809 – 868).   Moreover, it is on this same basis of the “conscience-bound lack of consensus in this church” (lines 452 – 453 of the Report and Recommendation on Ministry Policies) that the resolutions on ministry policies were recommended and adopted.

These actions are contrary to and done in violation of the ELCA Confession of Faith, which reads, in part:
Chapter 2
CONFESSION OF FAITH
.
.
2.03   This church accepts the canonical Scriptures of the Old and New Testaments as the inspired Word of God and the authoritative source and norm or its proclamation, faith, and life.
2.04   This church accepts the Apostles’, Nicene, and Athanasian Creeds as true declarations of the faith of this church.
2.05   This church accepts the Unaltered Augsburg Confession as a true witness to the Gospel, acknowledges as one with it in faith and doctrine all churches that likewise accept the teachings of the Unaltered Augsburg Confession.
2.06   This church accepts the other confessional writings in the Book of Concord, namely, the Apology of the Augsburg Confession, the Smalcald Articles and the Treatise, the Small Catechism, the Large Catechism, and the Formula of Concord, as further valid interpretations of the faith of the Church.

The Social Statement and the Report and Recommendation on Ministry Policies present the two positions mentioned above as of equal validity in the church, even though it is admitted that the first position – namely, that marriage is a covenant between a man and a woman – is the position supported by Christian tradition, the Lutheran Confessions, and Scripture; and that the second position – namely, that marriage is also the appropriate term to use in describing similar benefits, protection, and support for same-gender couples entering into lifelong monogamous relationships – differs from the historic Christian tradition and the Lutheran Confessions.

Given the confessional and constitutional commitment of the ELCA to the Holy Scriptures and the Lutheran Confessions noted above, once a position is identified as that of the Confessions and the Christian tradition based on Scripture, there should be only two options for a Social Statement of the ELCA:
1)   State that such is the position of the ELCA, based on our Confession of Faith, which commits us to the authority of the Holy Scriptures and the witness of the Lutheran Confessions; or,
2)   Demonstrate, by an appeal to Holy Scripture and the Lutheran Confessions and with the aid of sound reason, that such a position ought to be abandoned or, at the least, present evidence enough to raise serious questions about that position.

Likewise, once a position has been identified as differing from the historic Christian tradition and the Lutheran Confessions, there should be only two options for a Social Statement of the ELCA:
1)   Reject such a position on the basis of our Confession of Faith, which commits us to following the witness of the Lutheran Confessions; or,
2)   Demonstrate, by an appeal to Holy Scripture and the Lutheran Confessions and with the aid of sound reason, that such a position ought to be adopted or, at the least, present evidence enough to argue that it ought to be considered a valid position within the Lutheran Church.

However, the Social Statement does none of these.  It does not present a compelling argument based on Scripture, the Confessions, and sound reason for overturning the stated position on marriage.  Neither does it present a compelling argument based on Scripture, the Confessions and sound reason for adopting this alternate position.  It does not even attempt to do this.  It simply states that within the church there are differing opinions on the matter, and treats both opinions as equally valid.  In doing so, it fails to honor our confessional and constitutional commitment to the Holy Scriptures as “the authoritative source and norm of  <our> proclamation, faith, and life” and treats the witness of the Lutheran Confessions as a matter of indifference.

Such actions are in violation of our Confession of Faith.  The ELCA ought to repent of these actions, take steps to render them ineffectual, and overturn them at the first opportunity.  The synods and congregations of the ELCA ought to reject these actions and refuse to abide by them on the basis of our own and identical Confession of Faith.  Each pastor in the ELCA ought to oppose these actions and decisions on the basis of the vows taken at ordination to teach and preach in accordance with the Holy Scriptures and in light of the Lutheran Confessions.

If such actions are not taken, it leaves those who oppose the actions of the Churchwide Assembly in a state of confessional resistance to the ELCA, and possibly to the synods of which they are members.  Appeals to unity and “churchmanship” are of secondary importance to the confessional commitment which undergirds this opposition.  Even if one were to make a compelling argument from Scripture and the Confessions in support of the changes in ministry policies at this point, such an argument must also acknowledge and repent of the violation of our Confession of Faith which the actions of the 2009 Churchwide Assembly have committed.  If these actions are allowed to stand, it will undermine the very Confession of Faith by which we are united.

Pastor Marshall Hahn
St. Olaf Lutheran Parish – Marion & Norway Lutheran Churches
St. Olaf, Iowa
NE Iowa Synod, ELCA

Can we survive?

I received another email today expressing anger at Call to Faithfulness and at me personally.  The author of the email expressed their outrage that Call to Faithfulness opposes the votes of the Churchwide Assembly.  The accusation was made of desiring to return to the 16th century witch burning church on the part of Call to Faithfulness.  Other things, equally unkind were written about those who cannot support the direction the ELCA has chosen to take.  I wish I could say this is a rare thing, but it is not.  Those who have advocated for this change for many years have among them some who will not tolerate any dissent from their victory at Minneapolis.  It is true they have suffered ill treatment from some in the Church over the years and that has led to bitterness on their part.  I can understand that, but if we are to survive as a church this cannot continue.

Call to Faithfulness is seeking a way to remain in the ELCA that is faithful.  We do not believe that the changes voted into reality at Churchwide are in keeping with the faith handed to us by the Church.   If we will be persecuted for our stance, then those who once felt oppressed and abused by the Church have become the new masters, doing to us what was once done to them.  We have been told that all will be respected in this new reality in the ELCA, from what I have received for the ‘crime’ of seeking to discuss a faithful response is any indication of what is to come, I doubt that the ELCA will survive.