My Perfect Church

No church is perfect; I know that. As I tell the students in my theology class, the church is referred to as the body of Christ. The body of Christ was broken, and even when raised from the dead, the body of Christ still bore the wounds--the marks of brokenness. Yet, even knowing that the church will always be imperfect, I was dreaming up, this morning what my perfect church would look like.

Here's what I came up with:

• A church that finds its identity in worshipping the triune God, but maintains a respect for other religions and their beliefs and practices.
• Weekly observance of communion, the Lord's Supper, the eucharist--whatever you want to call it. The church community coming together to eat the bread and drink the wine is a profound image of what it means to be the church, together.
• Inclusive language, for God and for humanity. That is not to say traditional trinitarian language cannot be used--Father, Son, and Holy Spirit. However, I'd like the church to be creative in its images of God, including the vast array of images presented in the Bible. Language for humanity should always be inclusive. Women should not have to find themselves in the language of he, brothers, sons, etc.
• An emphasis on social justice and on the material needs of people in the community and throughout the world. This would be coupled with a recognized sense of responsibility, including an awareness of the impact our lifestyle choices have on the environment.
• Honoring the calls of all who feel led to ministry. All people should be welcomed to explore their calling into ministry, including LGBT people and women. This should not be on paper only, but should be reflected in the life and ministry of the church.
• Preaching from the lectionary. Sermon series are kind of (okay--really!) cheesy, in my opinion. The lectionary allows broader attention to be given to scripture, and it connects Christians around the world, thereby opening the walls of the church to a larger context.
• Traditional, spirited worship. I used to be all for praise and worship choruses and contemporary worship. However, lately, I've been calling most of these songs, "Jesus is my boyfriend" music. If you heard it on the radio, you would think some teeny-bopper was crooning for their most recent obsession. The hymns and liturgy of the church have been around for hundreds of years. Why do we think we can do it so much better? In an attempt to be relevant, why not change the arrangement of the song? Traditional worship music need not feel like a funeral, with an organ droning in the background. This is what I mean by spirited--that people are engaged and, dare I say, enjoying it.
• A community. Ideally, the church would be multi-generational and have people who are similar in age and lifestyle to me. This makes it easier to form communal bonds. My current church is my community; my small group is not only my community, they are my friends. Honestly, they are some of my only friends. Therefore, I want a church to be a community, out of which relationships are built and friendships are formed.

This is what I came up with. I've surely missed something, and upon mention I might say, "Oh yes! That too!"

So, I ask you to dream with me. What is your idea of the perfect church? Feel free leave your thoughts in the comments.

ELCA CWA and Human Sexuality

The pastor of my church finally has responded to the ELCA's actions on human sexuality. Below is his letter. Below that is my response to him, as I felt it was important for him to know I appreciated him bringing this position to light, but also that we were not in agreement. (I fear more people, than not, agree with his stance.

9/16/2009

To my dear Joy! family,

During the Churchwide Assembly (August 17-23, 2009) of our denomination, the Evangelical Lutheran Church in America (ELCA), many decisions with wide-ranging impacts were made. Over one thousand delegates from around the country, pastors and lay members, gathered to vote on various proposals. They approved a resolution that puts us in “full-communion” with the United Methodist Church. Funding and strategies were approved around the issues of HIV and AIDS as well as fighting Malaria in sub-Saharan Africa. It was, however, the issue of sexuality that provided the most outside attention and certainly the most press coverage.

A social statement called “Human Sexuality: Gift and Trust” was approved by a two- thirds requirement. Social statements are documents that attempt to provide an analysis and interpretation of an issue through theological and ethical perspectives in order to offer guidance.

This document addresses everything from a basic Lutheran theological approach to social issues to the blessing of our sexuality and the abuse of sexuality. In a section named “Lifelong monogamous same-gender relationships” the document points out that within the ELCA people are not of one mind regarding the issues around homosexuality. While it does not actually take a definitive stand, it encourages people to respect each other in their deliberations, decisions and convictions. It is simply a statement and does not require any action by churches.

Some other important resolutions were approved regarding the standards for rostered leaders which includes pastors. The wording of the central resolution is as follows:

RESOLVED, that the ELCA commit itself to finding a way for people in such publicly accountable, lifelong, monogamous, same-gender relationships to serve as rostered leaders of this church.

The phrase “finding a way” is significant. First, there is currently not a generally accepted means for providing an accountable covenant (civil or religious), such as there is through marriage. In order that there might be such a covenant the assembly also passed a resolution to “find a way” for that to be possible. It is unclear how this will happen.

The other resolution that is important to know about is that congregations will be allowed to decide for themselves if they will call rostered leaders in same-sex relationships. If a congregation, bound by its conscience did not want to call a homosexual pastor in a committed, accountable relationship, it would not be required to do so. The resolution simply makes it possible, but at this point the means by which

this will all happen is not in place.

How do these decisions impact Joy! Lutheran Church? In a practical sense it doesn’t change anything at Joy!. Sometime in the future, if it chose to do so, Joy! could call a homosexual pastor in a “publicly accountable, lifelong, monogamous” relationship, without losing its status as a congregation of the ELCA. This would be an option, but it would not be required. Homosexual pastors have been able to serve in ELCA

congregations in the past, but like single heterosexual pastors, they are required to be celibate.

During the past several years we have not joined the ELCA’s conversation about these matters. It may have been good to have raised this issue before the Assembly’s historic vote, but we didn’t. For my part, having come to Joy! in the midst of upheaval, I believed there were more important issues to address in order to clarify and carry out our mission into the future.

As for me, these decisions have brought up some conflicting feelings as well as some important convictions that I would like to share with you.

• First of all, I know that I cannot please everyone with my views and that no matter what I say, someone will be unhappy. My purpose in writing this letter is not to upset anyone; rather it is to inform you so that we can have the necessary dialog.

• I have had gay and lesbian friends and acquaintances that I have cared for deeply. We have shared life and faith in meaningful ways. I can’t help but think of them…of their gifts, struggles and faith. One of our stated core values says that we will “Accept each person as they are.” My hope is that we mean what we say. I also hope and expect that none of us will remain “as we are” when we encounter and live in the transforming power of God through this faith community.

• While I have wrestled with these issues through the years I remain within the general orthodoxy of the church which states that homosexuality is sin. For me it means that I will not preside at the blessing of a same-gendered union or support the hiring of a homosexual pastor in a committed relationship at Joy!. Please understand that this is not a mere moralization, but a view shaped by the church, scripture and theology. Having been a pastor in the ELCA for 20 years now, I have listened to the arguments of those who are celebrating these decisions. Many are friends and teachers who have, with honesty and integrity, also wrestled with these issues. While I am not convinced that the church’s teaching for two thousand years should be overturned, I will continue to engage in the conversation. I trust that my friends and teachers will also.

• I am concerned that we have made sexual sins the greater sins and among sexual sins we’ve made same gender sex the greatest sin. Scripture doesn’t provide a hierarchy of sin. Any honest look at our sexual thoughts and actions will show all of us our brokenness. Because sin distorts our relationship with God and the image of God in us, we are all called to confession and repentance. “…all have sinned and fall short of the glory of God and are justified freely by his grace through the redemption that came by Christ Jesus” (Romans 3:23-24).

• I have lived with my friends, teachers, Bishops, pastors and lay leaders in the ELCA for 20 years now. I have not always agreed with the decisions made or the processes followed, but I have chosen to stay in relationship with them. I trust that God’s will is done somehow in the mess of our daily living and difficult decisions as the church. So the question is, “What will we do now?”

I suggest that we strive to move forward with the mission, initiatives and goals that God has led Joy! to fulfill. While we prayerfully consider what all of this might mean or not mean to our future, let’s not move away from our central focus or do anything to hurt the Joy! community. I would be sorry that anyone would leave Joy! because of the assembly’s vote, but I understand that it might happen. My invitation to you is to join together and focus on our mission to “reach our neighbors with Christ’s radical love so that all our lives are changed.”

I caution you to share accurate information from reliable sources rather than passing on assumptions and rumors. The fabric of our community is at stake. Please include me in your conversations and know that I will be glad to meet with you about any concerns. My email address is ___________ and the church office phone number is ________. If you would like to look at the resolutions that were passed by the ELCA Churchwide Assemble go to www.elca.org.

We are blessed to be together at this time in our congregation’s history. We have the opportunity to witness to the world around us God’s most precious gift…his one and only Son.

May the peace of Christ be with you always!

Pastor Scott

My response:

Thank you for your letter regarding the actions on human sexuality, as taken at the ELCA Church Wide Assembly. I closely followed the CWA, as it was happening, and I was hoping you would address these actions, as I think it's important for the congregation to know what is going on in the denomination-at-large. Although our responses and positions differ regarding this denominational legislation, I am thankful there is room for all opinions, as we seek to radically love--and not merely tolerate--all of God's children.

Again, thanks for your words.

Peace,

Heather

Responding so peacefully to something I believe in strongly does not come naturally to me. I hope I made it clear, without being abrasive, of where I stand on the issue. As if it even matters.

Getting Used to the Changes

As I have mentioned, I was raised in the Church of the Nazarene. So, becoming Lutheran has taken some time getting used to. Maybe that's why I was drawn to such an atypically Lutheran church? The Church of the Nazarene is not liturgical at all. The service is ordered, but it's more like--opening prayer, a couple of hymns, a prayer chorus, offering, special music, the sermon, an altar call, closing prayer, go home.

I'm pretty low church. That might be weird for a Lutheran to say. I'm also not sacramental. I like observing the Lord's Supper each week, not because I sense a particular presence in the elements (though I like to talk about "real presence" when I am with my mom--just to make her squirm!). It's because I think it's a great sign of Christian community for everyone to come forward and share a meal. (I've probably been influenced by my anabaptist doctoral advisor)

I'm not so sure about infant baptism, but not for the usual reasons against it. I want to give my child the chance to decide what religion they want to be a part of. I will raise him or her in the Christian faith, and I hope they find that story compelling. Yet, to baptize them into the faith seems a bit...forceful, imperialistic, etc. Then again, baptism for Lutherans is a sign that God has chosen you--not that you have chosen God. Still, even with my universalist tendencies, I have reservations in saying "God chose you whether you like it or not." Honestly, I'm not sure what to make of it.

Recently, I have been confronted by another thing within the ELCA: the idea of bound conscience. The way I understand this is that the church can make a policy, but that individuals and congregations do not have to go against what they believe in order to follow it. Those who wish to follow it can, and those who are opposed to it can remain in their belief and practices as they are.

This idea of freedom is not something Nazarenes know about. Basically, the men at the top decide what is best and people follow it. You don't have a choice. If you disagree with it, too bad so sad. My own feelings about this freedom are conflicted. On one hand, this freedom allows (mostly) men from deciding for everyone else in a forceful way. On the other hand, how can the practices of churches be transformed when they are able to remain stuck in their ways?

As I mentioned, my doctoral advisor is anabaptist. Baptist polity is congregational polity--each congregation decides their path, beliefs, practices, etc. My advisor calls this "the glorious freedom of the children of God." Put like that it's hard to deny that it's a good thing. She explains to me that in alternative polities, things can be great when leadership at the top pass down good, live-giving policies. However, when things aren't so good at the top, you have problems.

I see this; I understand this. Yet, in the recent decision by the ELCA to allow for the ordination of gays and lesbians in monogamous, life-long relationships, people are not pushed to change and be challenged. A lot of people are celebrating; a lot of people are protesting. But really, what does this change in policy do, more than provide a safety net against censure to those churches that want to call a gay or lesbian minister and an affirming nod to those gay and lesbians who feel called into ministry and support Lutheran doctrine and theology? Freedom is good; bound conscience is good. But this radical, left-leaning, all-or-nothing girl wants something more extreme. My passion is my gift and my downfall.

Perhaps I am putting too much stock in the transformative potential of policy. True transformation comes from the Holy Spirit. I believe that. I just hope we are all sensitive to the transformative nudges the Spirit brings.