| To be a caring community which nurtures Christians in the faith — Joyfully inviting and equipping all people to share Christ’s love. The Mission Statement of St. John |
| THE EPISTLE |
| July 2009 Volume XV, Number 7 |
| Dear Brothers and Sisters in Christ, In Paul’s letters to the early churches, he often had to deal with differences and disputes within the congregations. The Jews, for instance, were incensed that the Gentile converts weren’t expected to obey all of the Jewish laws regarding cleanliness and purification. Other folks thought that if a little communion bread and wine were so good for the soul, maybe a lot of bread and wine would be even better for a person. People even argued with Jesus: “To the Jews who had believed him, Jesus said, ‘If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free.’ They answered him, ‘We are Abraham's descendants and have never been slaves of anyone. How can you say that we shall be set free?’" About 100 years ago, there was a blood-boiling disagreement within the small group of immigrant Norwegian Lutherans. Two points of view came out that would cause quite a stir. Some said that Pure Lutheran doctrine says we’re saved by God’s grace alone. We can’t do a thing to earn it! We can’t affect it at all. Yes but, said the pietists—the anti‐Missourian folks as some were called—there is life change that comes with it, and without this Godly life salvation isn’t present! It may be entirely God’s power running the escalator up to heaven, but you at least step on it! For 30-40 years, the argument split families and churches – the Pure Doctrine folks formed Luther College, the anti-Missourians formed St. Olaf College, and the Pietists formed Augustana College. Norwegian Lutheran churches started up right down the street from other Norwegian Lutheran churches. Finally, in 1917, after decades of this conflict, these bitterly divided churches ‐ the Norwegian Synod, the United Church, and the Hauge Synod – came together to form the Norwegian Lutheran Church in America. How? Who won? Their theologians had gotten together five years earlier and shaped the Madison Agreement, which essentially said that we will agree to disagree; both constructs are possible within the mystery of faith. We’ re going to simply recognize that both strains exist in our church. Period. The fights subsided and unity was restored. And neither side won. Now and then you can still find some church historians who can argue the points, but it doesn’t tear us up any more. Both strains are within the whole. What this says to me is that the church has undergone stress and disagreements before. There are times in many people’s lives when they are unhappy about something the church does. There are many points which would evoke heated discussion within any group of believers. But what remains central to the Gospel of Jesus Christ, is the command to love God, to love one another, and to be the church. In speaking to the upcoming National Church Assembly, Bishop Peter Rogness from the St. Paul Synod of Minnesota wrote in his Synod Assembly address: “So the task force said we simply don’t have a single strain of thought on this matter. There are some who feel so strongly that the only way a faithful church can live is to live as they see the church must. And there are others feeling just as strongly in the opposite direction. The task force doesn’t say: let’s wimp out and hunker down in the middle somewhere; the task force says: let’s affirm both groups, the integrity of their faith, their convictions, and their conscience, and determine that we will find ways for both views to find expression. So the first question the task force poses isn’t whether we change polity or not—that’s the fourth question. The first and second and third questions test the church to see if the church can decide to let those congregations who understand themselves drawn to this as faithful ministry “find ways” for gay and lesbian persons in faithful monogamous life‐long relationships to be supported in this church. And if we’re of a mind to do that, can we also find ways for them to serve in this church, and then do it in a way that recognizes and respects that not everyone in this church is at the same place? The task force proposals invite us to a life of respectful differences, a non‐judgmental stance that seeks to respect our differences, as the American founders did and as forebears of our own church have done.” Ultimately who is “right” and who is “wrong” in this issue will fall under the judgment of God. But I know of no one outside of our Savior who is completely “right” in anything they do. Welcome to the human condition. I pray for love and forgiveness and our Lord’s infinite patience as we together try to do what is pleasing to God, and live purpose-filled lives to His glory. Peace! Pastor Barry |