Let’s face it. Lent is in trouble.”¨

Let me explain. Most of us have favorite holiday seasons. For some it’s Christmas, with the family get-togethers and presents. For others it’s the Fourth of July and summer, filled by a sense of national pride and beach vacations to boot. But each year at just about this time, it strikes me that very few of us would pick Lent, a season that seems to most of us as grim as the weather that usually attends it.

Think about it: crossing off days on the calendar until Ash Wednesday; leaving work just a little early, saying “I’ve got to get my Lenten shopping done;” advertisements on billboards and television reading “only 12 more days ’til the day of Ashes;” or little kids going to bed, asking their parents, “How much longer ’till Lent is here?” It just doesn’t happen.”¨

Read it all.

The Rev. Frank G. Honeycutt, senior pastor of Ebenezer Lutheran Church in downtown Columbia, took a three-month sabbatical to write his latest book “The Truth Shall Make You Odd: Speaking with Pastoral Integrity in Awkward Situations.”
The title is drawn from a line by writer Flannery O’Connor, a Southerner who pondered faith and spirituality in her novels and short stories. Honeycutt employs his favorite authors and theologians and his own pastoral story to explore ways pastors and lay people can speak honestly and effectively about living out the Christian faith.

This week, Honeycutt answered questions from The State about his new book…:

Question:You suggest that too many pastors practice avoidance, failing to speak the biblical truth to parishioners about the nature of belief in Jesus Christ and what that means about living a Christian life. How does a pastor learn to speak with pastoral integrity?

Honeycutt: There is a huge siren call among clergy ”” myself included ”” to try and make everyone happy. Stanley Hauerwas (Duke Divinity School) has famously referred to the pastor as a “quivering mass of availability.”
Many of us arrived at seminary as “pleasers” and do not like to rock the boat. The challenge is sometimes trying to please people who really do not want what Jesus wants. That’s a rather toxic mix. “Have I now become your enemy by telling you the truth?” asks Saint Paul of the church in Galatia. There can be a lot of relational fallout to pastoral truth-telling that may require an immense amount of time to sort through. It’s easier to lie low on so many issues and count the years to retirement. Jesus is our pastoral guide here. He spoke the truth in love in his ministry. Both words are important. Truth and love. It is easy to speak the truth in any number of damaging ways that have little to do with love.

Read it all.

O God, our refuge and our strength, who didst raise up thy servant Martin Luther to reform and renew thy Church in the light of thy word: Defend and purify the Church in our own day and grant that, through faith, we may boldly proclaim the riches of thy grace, which thou hast made known in Jesus Christ our Savior, who, with thee and the Holy Spirit, liveth and reigneth, one God, now and for ever.

President Barack Obama announced Feb. 4 his intention to appoint the Rev. Mark S. Hanson, presiding bishop of the Evangelical Lutheran Church in America (ELCA), to the President’s Advisory Council on Faith-based and Neighborhood Partnerships.

The advisory council brings together religious and secular leaders, as well as scholars and experts in fields related to the work of faith-based and neighborhood organizations, to make recommendations to the government on how to improve partnerships, according to a White House news release.

Read it all.

Ten years ago this week, the Evangelical Lutheran Church in America (ELCA) and The Episcopal Church launched a relationship of shared mission and ministry in a worship service and ceremony at the National Cathedral in Washington, D.C.

This relationship, known as full communion, is described in Called to Common Mission: A Lutheran Proposal for a Revision of the Concordat of Agreement adopted by both churches. The document states: “We do not know to what new, recovered, or continuing tasks of mission this Concordat will lead our churches, but we give thanks to God for leading us to this point. We entrust ourselves to that leading in the future, confident that our full communion will be a witness to the gift and goal already present in Christ, ‘so that God may be all in all’ (I Corinthians 15:28).”

Read it all.

At the same time mainstream denominations lose thousands of members per year, churches such as Crosspoint are growing rapidly ”” 15 percent of all U.S. churches identified themselves as nondenominational this year, up from 5 percent a decade ago. A third dropped out of major denominations at some point.

Their members are attracted by worship style, particular church missions or friends in the congregation.

“They no longer see the denomination as anything that has relevance to them,” said Scott Thumma, a religion sociology professor at Hartford Seminary in Hartford, Conn. He’s compiling a list of nondenominational churches for the 2010 Religious Congregations and Membership Study. “The whole complexion of organized religion is in flux.”

Read it all.

The president of the Lutheran World Federation, Bishop Munib Younan has said before meeting Pope Benedict XVI that their churches should issue a common statement on Holy Communion to mark the 500th anniversary of the Protestant Reformation that Martin Luther began in 1517.

“Our [the Lutheran federation’s] intention is to arrive at 2017 with a common Roman Catholic-Lutheran declaration on eucharistic hospitality,” Younan told the Italian Protestant news agency NEV the day before his December 16 audience with the Pope.

Read it all.

The recession has finally caught up with churches.

After two years of treading water, more Protestant congregations have seen their Sunday collections drop this year.

Pastors blame high unemployment and a drop in per-capita giving by members. To make ends meet, churches have laid off staff and frozen salaries, put off major capital projects and cut back on programs. At the same time, more of their congregation members and neighbors are asking for help with basic needs such as paying the rent and buying groceries.

Read it all.

The ordination of [non-celibate] gay clergy continues to create tension within Christian denominations in America.

The Presbyterian Church (USA), United Methodist Church, United Church of Christ, Episcopal Church and the American Baptist Church USA have experienced tremendous internal discord over the issue.

But perhaps the most dynamic schism today involving [non-celibate] gay ordination is within the Evangelical Lutheran Church in America (ELCA).

Last month, St. Luke’s Lutheran Church in Colorado Springs publicly announced it had left the ELCA. Bethel Lutheran and Faith Lutheran have also quit the denomination.

Read it all.

As faculty in a seminary of the church, we are especially conscious of the importance of intentional spiritual formation for pastoral ministry, the diaconate, and other forms of church leadership. Seminary students must receive the encouragement, urging, and instruction they need in order to find a stable and enlivening pattern of spiritual practice capable of sustaining them over the long haul in life and ministry.

-The LTSS Faculty, “Spirituality and Spiritual Formation”

Here are four questions:

How will you be spiritually sustained during your years in seminary and over the long haul in public ministry?

What is the spiritual life?

Why does Southern Seminary emphasize intentional spiritual formation?

Where do you begin?

Check the link for the answers.

Most members of the 5,800-member Upper Arlington Lutheran Church, which has three campuses, were troubled by what they viewed as the liberal drift of the ELCA, the largest Lutheran denomination in the U.S.

Read it all.

Radical trust is what it means to be a Christian of the Lutheran flavor even though Lutherans, like everyone else would prefer a cross the t and dot the i system where God had to play by rules we understand and ultimately control. But to trust that God loves with no strings attached, no down payment required, because God’s very nature is love means God’s love is truly free.

–Lutheran Phil Heinze on the Living the Lectionary blog; a very appropriate thought for Reformation Sunday

(Anglican Journal) Canadian Lutheran churches appear to be faced with many of the same problems known to Canadian Anglicans.

These include shrinking congregations and an increased interest in weekly eucharist.

According to Susan Johnson, national bishop of the Evangelical Lutheran Church in Canada (ELCIC), this is leading Lutherans to look at such measures as the use of ordained pastors as “circuit riders” bringing the eucharist to a number of parishes. Speaking here at the Oct. 22-25 joint meeting of the Anglican House of Bishops and Lutheran Conference of Bishops, she added there has also been pressure to revive a practice of permitting lay people to preside at the sacrament, as some Lutheran churches did at one time.

Read it all.

Parish ministry can be a lonely vocation. The “set-apartness” of the pastoral role, the effects of geographical isolation, and the time demands of congregational life can all conspire to make the parish feel like what the old spiritual calls “the lonesome valley.” And yet Jesus walked that same lonesome valley, and, through him, even the loneliness of ministry can become a source of beauty and communion. Hear Jeremy Troxler, director of the Thriving Rural Communities initiative, discuss the loneliness of rural, and all, ministry.

If you have the capacity and interest you can download this presentation via Itunes following the link here.

Anyone who is justified on the basis of the Law . . . has within himself the power to acquire righteousness….If this is true, then it necessarily follows that Christ died to no purpose. For what need would a man have of Christ who loves him and gives Himself for him [if] he is able to obtain grace and eventually do good works and to merit eternal life. . . or surely be justified by performing the Law? Therefore let Christ be removed togetherwith all his blessings because he is completely useless. But why is Christ born, crucified and dead? Why does He become my High Priest, who loves me and gives an inestimable sacrifice, Himself, for me? Why does he do all this? Simply to no purpose at all if the
meaning of justification which the [false teachers] set forth is true, because I find righteousness in the Law or in myself, outside grace and outside Christ.

–one of the many passages I cam across preparing for this morning’s sermon on Galatians 2 the second half from Luther’s Galatians

Fierce fighting among some Lutherans culminated in Friday’s formation of the North American Lutheran Church, the nation’s newest church body. The church has strong ties to a little-known ministry in the Twin Cities and a new seminary in Brookings.

The battles have included scorching accusations of blasphemy, “devilish” behavior and the leader of a reform group declaring that last year’s vote on gay clergy amounted to the biblical sign of the beast: 666.

It’s not the sort of thing typically seen among Lutherans, the low-key Christians that Garrison Keillor jokes about on his radio show. They prefer to sit in back pews and project an image of grace and peace.

Read it all

Hundreds of congregations have held votes on leaving the denomination. Others have cut off funding to the national church. Bishops in Africa have condemned the actions taken by their North American counterparts. And this week disaffected members are gathering to found a new breakaway denomination.

You would be forgiven for assuming that the denomination under discussion here is Anglican, but the battleground this time is the Evangelical Lutheran Church in America (ELCA), a denomination which ”” at least before its controversial August 2009 vote ”” counted more than 4.6 million members. But while the names are different, the crisis in the ELCA is remarkably similar to that rocking North American Anglicanism.

In August 2009, the ELCA narrowly voted to affirm couples living in same-sex relationships and further opened the ministry to non-celibate homosexual clergy. Members holding a historical interpretation of Scripture were outraged. For them, the authority of Scripture ”” a foundational tenet of the Lutheran Reformation ”” was being rejected in favour of cultural relativism.

Read it all.

The first of six large group gatherings kicked off the four-day event with a live band, drama troupe, a “parade of Bishops,” and keynote speaker ”” The Rev’d Canon William Cliff, Rector of The Collegiate Chapel of St. John the Evangelist at Huron University College and parish priest for Huron University College and the Anglican Community at the University of Western Ontario.

“I want scripture to come alive for you,” exclaimed Cliff as he laid out three ground rules for the youth to follow for his presentations during the gathering and for when reading scripture in general. The rules included: The Gospel is always astonishing; The Gospel is never fair ”” “because the Gospel is about grace”; and God always acts first. “We are going to find the most unfair, grace-filled, astonishing reading in which God acts first,” declared Cliff.

Read it all.

Lutherans world-wide are already buzzing about 2017, the 500th anniversary of Martin Luther’s 95 Theses, commonly regarded as the starting point of the Reformation. But no one’s quite sure about the right way to observe the occasion.

Should Lutherans celebrate the profound insights of a brilliant theologian into the gospel? Or should they lament the splintering of the Western church and the physical and spiritual intra-Christian wars that followed? Should Lutherans lord it over Catholics or should they apologize? Will Catholics ignore the anniversary and its significance altogether, or condemn it; or will they find a way to celebrate it too?

On top of all this, many believe, Christians are and remain in the grip of an “ecumenical winter.” Despite the high hopes for church reconciliation and even reunion through most of the 20th century, the past 25 years have seen waning interest in ecumenism on the popular level, and scandal and schism consuming the churches’ attention at the institutional level.

Read it all.

Yes, evangelicals do have more retention of youth than mainline churches. But it is unfair to say that this is because evangelicals care more about keeping them. As someone who grew up as an evangelical and who is now in a mainline denomination, I see a different way of analyzing this trend. Rather than evangelicals caring more, they engage in the business of scaring more (sorry for the pun, it just worked well.)

Mainline denominations are uninterested in telling youth that they are going to burn in Hell if they don’t commit to Christianity and regularly come to church. Evangelicals, on the other hand, do. Mainline denominations are uninterested in guilting their members into attending; evangelicals see no problem with this. It’s a matter of philosophy. Evangelicals are consequentialists when it comes to youth formation”“the end justifies the means. Mainline denominations are typically deontologists”“if the means are not right, the action is wrong, even if good comes from it….

Read it all.

As the Evangelical Lutheran Church in America (ELCA) fights to stay out of a legal battle over unpaid pension benefits, all sides agree on at least one point:

More is at stake than the millions of dollars owed to some 500 pensioners of Augsburg Fortress, the ELCA’s publishing arm.

Last month, the ELCA asked a federal court to be dropped from a suit filed by stakeholders in Augsburg’s recently dissolved pension plan. The ELCA contends it bears no responsibility under the 1974 Employee Retirement Income Security Act because Augsburg Fortress’ pension program is a “church plan.” Church plans are exempted from ERISA requirements, which include sufficient funding to meet promised obligations.

Some Lutherans, however, don’t like what they’re seeing.

Read it all.

A global Lutheran assembly in Germany has asked for forgiveness for the 16th-century persecution of Anabaptists, the religious reformers whose modern-day descendants include Mennonites.

“We remember how Anabaptist Christians knew suffering and persecution, and we remember how some of our most honored Reformation leaders defended this persecution in the name of faithfulness,” said Bishop Mark Hanson, president of the Lutheran World Federation, at a joint service of repentance with Mennonites on Thursday (July 22).

Anabaptists, whose originally pejorative name means “re-baptizers,” stressed the need to baptize Christian believers, including those who had been baptized as infants. Both Protestants and Catholics persecuted Anabaptists as heretics, and many fled to America.

Read it all.

With a laying on of hands, the Evangelical Lutheran Church in America on Sunday welcomed into its fold seven openly gay pastors who had until recently been barred from the church’s ministry.

The ceremony at St. Mark’s Lutheran Church in San Francisco was the first of several planned since the denomination took a watershed vote at its convention last year to allow noncelibate gay ministers in committed relationships to serve the church.

“Today the church is speaking with a clear voice,” the Rev. Jeff R. Johnson, one of the seven gay pastors participating in the ceremony, said at a news conference just before it began. “All people are welcome here, all people are invited to help lead this church, and all people are loved unconditionally by God.”

The Evangelical Lutheran Church in America, known as the E.L.C.A., with 4.6 million members, is now the largest Protestant church in the United States to permit noncelibate gay ministers to serve in the ranks of its clergy ”” an issue that has caused wrenching divisions for it as well as for many other denominations.

Read it all.

Seven pastors who work in the San Francisco Bay area and were barred from serving in the nation’s largest Lutheran group because of a policy that required gay clergy to be celibate are being welcomed into the denomination.

The Evangelical Lutheran Church in America will add six of the pastors to its clergy roster at a service at St. Mark’s Lutheran Church in San Francisco on Sunday. Another pastor who was expelled from the church, but was later reinstated, will participate in the service.

The group is among the first gay, bisexual or transgender Lutheran pastors to be reinstated or added to the rolls of the ELCA since the organization voted last year to lift the policy requiring celibacy.

Churches can now hire noncelibate gay clergy who are in committed relationships.

Read it all.

This assembly is today focusing on the gifts and needs of Asia ”“ which means, ironically, that the imagery of bread is less apt and immediate than that of rice. That in itself reminds us that so often we try to give to the other what they do not want or need, what is not familiar or nourishing. Sharing the bread of truth means also attending to the truth of the other’s actual condition. And much of what we European Christians ask forgiveness for is always going to be those moments in our history when we have offered a gift in a way that cannot be received ”“ perhaps because it is bound to alien cultural assumptions, or more seriously because it is associated with practices of oppression and exploitation. In the Body of Christ, sooner or later, we cannot avoid the moment when we make our peace by recognising that we need each other; that we must learn to open our hands for the rice that our Asian neighbour offers.

In contrast to what the secular culture sometime seems to think, this turning to one another in recognition of mistakes and hurts is not a futile indulgence in meaningless collective guilt or an attempt to settle scores. It is rather that we come to see how our history together has often made us less and not more human, and acknowledge that the effects of that are still powerful in our lives now. So we begin to ask one another for nourishment, including the not always easy or welcome nourishment that comes from hearing the truth.

One other crucial focus today is, of course, the act of reconciliation with Christians of the Mennonite/Anabaptist tradition. It is in relation to this tradition that all the ‘historic’ confessional churches have perhaps most to repent, given the commitment of the Mennonite communities to non-violence….

Read it all.

The 70-million strong Lutheran World Federation has struggled to live up to its own vision of inclusiveness regarding the role of women, the general secretary of the church grouping, the Rev. Ishmael Noko, has told LWF members.

“Equitable participation in God’s mission is the hallmark of an inclusive communion. Member churches are therefore urged to take appropriate steps towards the ordination of women, and, where it is not the case, to put in place policies of equality,” Noko said in his address to the LWF’s highest governing body on 21 July in Stuttgart, Germany.

Noko, who is set to retire from his position in November after 16 years, was delivering his report to the Lutheran grouping’s 11th assembly, taking place from 20 to 27 July.

Read it all.

Lutherans from around the world are converging on the German city of Stuttgart for the 11th Assembly of the Lutheran World Federation, where on July 22 Archbishop of Canterbury Rowan Williams will deliver the keynote address.

Williams, the spiritual leader of the 78-million-strong Anglican Communion, may offer advice in his keynote address on how to deal with the issue of clergy who are in same-sex relationships, as this issue has left his communion verging on a schism and has triggered fierce debate among Lutherans.

The Geneva-based LWF comprises 140 member churches in 79 countries, representing more than 70 million Christians, and it is expecting an estimated 1000 people, including 418 delegates from Lutheran churches, to participate in the Stuttgart assembly.

Read it all.

Evangelicals care more than mainline Protestants about keeping their young people in the faith. This is the striking conclusion James Wellman reaches in his fascinating book, “Evangelical vs. Liberal: The Clash of Christian Cultures in the Pacific Northwest” (Oxford). Based on observations, interviews, and focus group discussions with people from 24 evangelical and 10 mainline churches, all vital churches with stable or growing memberships, this lively book compares these two religious cultures in many ways. How people think about youth and youth ministry emerges as a key difference: “For evangelicals, if children and youth are not enjoying church, it is the church’s fault and evangelical parents either find a new church or try to improve their youth ministry. For liberals, the tendency is the reverse; if youth do not find church interesting it is their problem. Evangelicals are simply more interested and invested in reproducing the faith in their children and youth and their churches reflect this priority.”

Even though evangelical and mainline churches both lose many young people to the ranks of the religiously unaffiliated, and even though both groups lose more young people than they did before, evangelical churches still lose fewer young people than liberal churches lose. Evangelical families emphasize religion more than mainline families do, and evangelical churches involve young people in a denser social web of youth groups, church camps, and church-based socializing, all of which increase the chances that a young person will remain in the fold as an adult. This is one reason that evangelical denominations have not suffered the same membership declines in recent decades that more liberal, mainline denominations have suffered.

Read it all.

Resolution 8-08 was giving many people fits at the national convention of the Lutheran Church-Missouri Synod.

The title: “To Realign the National Synod Ministries Around Two Mission Boards.”

It was a staid heading, but it represented a radical and historic change to the denomination structure.

Supporters said the proposed restructuring would decrease costs in an era of dramatic fiscal challenges throughout mainline Protestant Christendom. Critics felt the move would be a step toward a hierarchical structure more similar to the Catholic Church’s.

Read it all.

After nearly a year of deliberation, Trinity Lutheran Church in Anniston decided this week against separating itself from its national denomination over the issue of allowing gay clergy to be in committed lifelong relationships.

Trinity has been discussing the issue since the Evangelical Lutheran Church of America, or the ELCA, concluded with a vote at its 11th biennial Churchwide Assembly in August that openly gay and lesbian pastors living in “committed, lifelong and monogamous relationships” could serve in the clergy.

Before, clergy could be openly gay, but were required to remain celibate.

Heterosexual clergy are required to be celibate if single, monogamous if married.

While the debate over gay clergy and gay marriage in the church has been present in various religious denominations, it has especially become an issue in the Lutheran church as well as the Episcopal Church, which acted on the issue of gay clergy as well as gay marriage about a month before the ELCA’s decision. In July 2009, the Episcopal Church decided to lift a ban on ordaining gay bishops.

It is a divisive issue; 140 congregations have already separated themselves from the ELCA, out of more than 10,000 congregations across the country, said ELCA spokesman John Brooks.

Read it all.