A little ditty about Zach and Da Bean, my two oldest children, who have done their growing up in the heartland and are now embarking on their own adult lives. Zach has been working for his Uncle Rob as a "Tree Monkey" in western Nebraska this summer, but he is home for a week before heading off to the Lone Star State for his freshman year at Sam Houston (which is, confusingly enough for us northerners, not in Houston but Huntsville). He's eighteen, and I just don't know anymore what to think. He's taller than I am, stronger and more muscular than I've ever been. To say that he is intelligent would be a gross understatement; more than that, he's also thoughtful, conscientious and considerate. He's a kindhearted gentleman and a fun-loving big brother. The whole family agreed that seeing him this past month (even though briefly) was the highlight of our vacation. It would be difficult to describe the joy, the bliss, the rapture of his younger siblings when I brought Zachary home from the airport in Chicago. Conversely, sending him off to college in a week will make for a sad bunch around here.
We've had a little more time and opportunity, over the past few years, to adjust to our Beanie growing up. She still manages to take my breath away with all that she has going on in her life. She's just finished her second year of college at Indiana University in Bloomington, where she has worked so diligently and done so very well. Now she's looking "in love" and all engaged, as she and Sam make plans for their nuptials in May of 2008. Between now and then she'll turn 21, and by that point she'll be living in Fort Wayne and continuing her college education at IPFW. I doubt that even Professor Trelawney would have spotted that one in her crystal ball a year ago!
When my wife LaRena and I got a little carried away with our matchmaking plans for one of our young friends recently, her mother urged us to consider that "she's only 16." Uh-huh. I remember when my Beanie Belle turned sweet sixteen. It feels like just a week or two ago. I took her out to eat at TGI Fridays, where they tied balloons in her long curly hair and gathered around our table to sing their birthday song to her. She'll always be my "little girl," and there was that childlike twinkle in her eyes and grin on her face (which are still not altogether gone, especially when she's talking about Sam and their wedding plans), but even then I could see that she was a young woman with her feet on the ground and reaching for the stars. Daddies can't stop their little girls from growing up, and they shouldn't try, but it's a bittersweet thing to behold. DoRena knows that, in my mind's eye, she's still my blue-eyed, golden-haired one-year-old, crouching down on her haunches to watch the progress of a bug across the sidewalk. All the intervening years are like a blur, like watching a video in fast forward. My young friend is "only 16," but my own daughter was "only 16," once upon a time - surely it was only yesterday - and now she's almost 21, and almost married, and her days under my roof are only visits anymore.
My wife and I are not alone in dealing with this stage of life, as various friends also see their children off to school and give their daughters away in marriage. There is some real comfort in knowing that others are experiencing much the same mixed emotions that we are. There is joy and excitement and godly pride and a deep sense of satisfaction in seeing our children grow up, but also a profound sense of loss and separation as we undergo this transition in our lives. You don't get back the years that have already gone by, whether you've used them wisely and well or let the opportunities slip through your fingers. I cherish the memories, and I savor the time I am given in the present, knowing that life is going to keep on pressing forward at its pace.
Along with the comfort of friends, with whom we are able to share these things and commiserate, there are two things in particular that have given me peace in "letting" my Zach and DoRena grow up and move away. The first is the knowledge, which my good friend Tim expressed so well at his daughter Lynea's wedding earlier this summer, that becoming independent adults is the very thing that we've been preparing our children to do all along, and it is exactly what they are supposed to do. Not simply moving out of the house, but receiving new vocations and stations in life, in which they will confess their faith and serve their neighbors in love. How can I not rejoice to see my children enter upon those thresholds, which the Lord Himself has prepared for them, and to which He now calls them. All the more so, as I observe that my two oldest children are growing into all of this so very beautifully and handsomely and well. They continue to educate their minds, to develop and hone their useful skills, and to live by faith in the Word and Sacraments of Christ their Lord. These are all answers to prayer, the gifts and blessings of their true Father in heaven.
The other source of peace and comfort that I have found, is that my next oldest children, Nicholai and Monica, have really begun to come into their own with their big siblings out of the house. It has dawned on me that this is also part of the way that things are supposed to work. Zach and DoRena have always had this special place within our family and household, which is to be expected, of course, but it has also meant that their younger brothers and sisters have lived in their shade, so to speak. There's a certain sadness in the realization that they will not be on hand to watch their youngest siblings growing up, but there is this necessary process of development. As the older children become adults, the other children take their turns in "ruling the roost," becoming Mom's and Dad's helpers and extra pairs of arms. Anyway, I've been pleased by the way that Nicholai, in particular, has already assumed this new role as the big brother at home, and I know that it has been a good thing for him.
I've been reminded, this past week, that even youth is not invulnerable. A stroke, a crime, an accident, or a million other dangers can change everything in the blink of an eye. Our life on earth is temporal and precarious, fragile and finite. "Take they our life, goods, fame, child and wife," that's not ludicrous hyperbole. It is not only college or marriage that may take our children from us. Yet, we do not live in fearful trepidation, but in repentance and faith and the fear of the Lord. We receive with thanksgiving what He bestows; we do what we are given to do in faith and love; and we commend ourselves, our bodies and souls and all we have, daily into the hands of our dear Father in heaven. Clinging desperately to that which He has graciously given becomes a kind a idolatry, while despairing over that which He takes away is yet another kind of unbelief. It is rank foolishness to "eat, drink and be merrry" in our own self-righteousness, but the height of wisdom to "eat, drink and be merry" in faith, in the freedom of the Gospel and the righteousness of Christ.
My advice for other parents is this: enjoy your children while you have the opportunity; catechize them in the faith for as long as they are in your care (they are never too young or too old for the Word of God and prayer); teach them what they need to know for life in this world, and train them by your word and example for adulthood, marriage and families of their own; listen to what they have to say, and do not hesitate to speak what's in your heart and on your mind to tell them; forgive their sins, wherever they have done wrong, and confess your sins against them, wherever you have failed them or fallen short. And hold on to sixteen as long as you can; changes come around real soon, make them women and men.
04 August 2007
Floor Committee 4: Program and Finance
By and large, the resolutions stemming from Floor Committee 4 tended to sail through without much adieu. There were fewer amendments and more minimal discussion, overall, than occurred with most of the other floor committees. Ironically, this was the only committee to have a resolution (4-12A) voted down (although some of the other committees did have resolutions die on the table). Let's face it, "Program and Finance" is less exciting and more difficult to wrap one's head around than most other areas of consideration. Nevertheless, it should not be supposed that these matters are inconsequential. The way that money is spent is most indicative of real priorities in action.
4-01A To Plan Summit to Restore Harmony and Trust (1014 pro; 169 against; 85.7%). I'm sorry to be skeptical, but I'm not much impressed with this plan for a summit. In contrast to the theological conferences on worship (Res. 2-01) and the broad-based study of fundamental doctrines (Res. 3-11), this proposed summit is to "bring together a representative group of respected leaders throughout this church." So what is that supposed to mean? It seems to me that, if the goal is a restoration of harmony and trust, far better to elicit widespread participation and input from the entire membership of the Synod (pastors, congregations and other rostered workers). Obviously, it wouldn't work to bring everyone together for any sort of "summit." Nor would a massive assembly of small group discussion around little round tables accomplish anything. But neither will genuine peace and unity be achieved by fiat from on high. What "respected leaders" within the Synod ought to be doing is finding ways to encourage and facilitate the mutual conversation and consolation of all the brethren on the basis of the Word of God. That sort of ongoing theological conversation, coupled with a regular rhythm of life in the means of grace, is the only foundation and context for true harmony. If that will be the aim of the proposed "summit," then so be it, and God bless it. Just so it isn't approached in the way of the Law, but in the way of the Gospel, which is to say, with the divinely-given means of grace.
4-02 To Begin a Stewardship Renewal through Enhanced Communication (914 pro; 277 against; 76.7%). Something about having stewardship resolutions under "Program and Finance" really rubs me the wrong way. If the way that money is spent is a solid indication of priorities, it also remains the case that the love of money is the root of all evil. Yet, protests notwithstanding, it's hard to avoid the impression that "stewardship renewal" amounts to a drive for more money. More troubling is the deeper theological issue involved in all of this. "Stewardship" presents a particular case of the way that "sanctification" in general is understood and approached. Here is a point at which substantive theological discussion and debate desperately need to be engaged, because there is significant disagreement in this area. Is stewardship (or sanctification) renewed by the preaching and teaching of the so-called "third use of the Law," or by the preaching of the Law and the Gospel unto repentance for the forgiveness of sins? That is a general way of stating the question, but the diverse ways in which some very different answers to this question play themselves out in specific practices are indicative of a wide theological disparity. Enhanced communication within the Synod would be a good thing, no doubt, but, unless it is the Gospel that is ultimately being communicated, there will be no real renewal of "stewardship" in the proper sense of the word. Perhaps more money will be gotten, in any case, which is likely to be counted as a measure of success. For my part, however, I am quite leery about "the development of resources, training, and stategic components for an expanding stewardship renewal," because I believe this sort of approach stems from a misunderstanding of sanctification.
4-03 To Develop Program to Emphasize Biblical Whole Life Stewardship (941 pro; 226 against; 80.6%). My concerns with respect to Res. 4-02 (above) pertain in this case, too. I also have to wonder what "a mentoring and training program for clergy with emphasis on biblical whole life stewardship" will mean in practice. It is intended as a form of "continuing education" for pastors. I'm all in favor of continuing education, but I don't believe that a stewardship program ought to be the focus. Maybe that isn't the point; the resolution appears to be rather vague and open-ended. Whatever the goal may be, I am not optimistic that the sort of "stewardship" in view is in keeping with a truly evangelical theology of vocation. If it turns out to be, then I will be among the first to applaud and support the efforts and results.
4-04 To Authorize Exception to 2004 Res. 4-11 re Property Reversionary Provisions (1039 pro; 86 against; 94%). This is basic housekeeping, necessitated by the laws of the state of New York. Despite the evident attitude of some toward the laws of the state of Missouri, Lutheran do not suppose themselves to be above or exempt from the law of the land, but submit themselves to the governing authorities as being established by God for our good.
4-05 To Amend Bylaws 3.8.3.6.4 (e)(2) and 3.8.3.6.4 (i)(2) re Financial Management (1037 pro; 87 against; 92.3%). This resolution shifts the management of all surplus institutional funds from the office of the Treasurer of the Synod to the responsibility of the Concordia University System. This is probably a legitimate move, but it does not alleviate concerns over the apparently increasing independence of the colleges from the Synod. The rationale for this resolution indicates that "institutions of higher education are largely responsible for their own financing of operation, either from tuition or through donor gifts." Fair enough, then; they ought to manage their own monies. Yet, the Synod ought to retain responsibility for the support and operation of its colleges, rather than leaving them to fend for themselves. Unfortunately, these are not simple arrangements or relationships, and I do not presume to have the answers.
4-06 To Revise Bylaw Sections re Name Change to Concordia Plans and Concordia Plan Services (1133 pro; 17 against). Basic housekeeping.
4-07 To Amend Bylaw 3.7.1.2 re Membership of Board of Directors - Concordia Plan Services and Board of Trustees - Concordia Plans (1121 pro; 31 against; 97.3%). Increases the number of voting members on these boards (each comprised of the same members) from ten to thirteen. It does so by increasing the number of lay members and specifying that at least four of them (out of ten) be experienced in the management of benefit plan investments (and at least one of them be experienced in financial/audit experience). All voting members are appointed by the Board of Directors of Synod. Housekeeping.
4-08 To Amend Bylaw 3.8.2.5.5 (i)(2) re Financial Management (1093 pro; 52 against; 95.5%). See comments on Res. 4-05 (above), which pertained to the colleges of the Concordia University System. This resolution makes a similar move with respect to the two seminaries. It shifts the management of each seminary's income and cash flow from the office of the Treasurer of the Synod to the seminary's board of regents. Again, this makes sense, given that the seminaries are now "largely responsible for their own financing of operations, either from tuition or donor gifts." Especially in the case of the seminaries, however, it seems to me that the Synod ought to be taking greater responsibility for supporting and financially sustaining these schools of the prophets. Should we not allow and encourage the seminaries to focus all of their energies and commitments on the priority of theological education and pastoral formation, rather than leaving them to be consumed with fundraising for their own survival? Again, I don't presume to have this all figured out. I would just prefer to see the seminaries less driven by the need for money. (Significantly, these very concerns appear to be addressed by the following resolution, 4-09A.)
4-09A To Provide Financial Support and Adopt Funding Model for Seminaries (1051 pro; 89 aginst; 92.2%). I regard this resolution as a positive step forward, an important development in response to the very sort of concerns I have mentioned above (in connection with Res. 4-08). It calls for the implementation of a funding model adopted by the Board for Pastoral Education. The Synod's direct funding of the seminaries will continue in the form of a (minimal) subsidy. However, the seminaries will return to being "tuition-driven institutions," while "the LCMS as a whole (individuals, congregations, circuits, districts, corporate Synod, and agencies)" will assume the "primary responsibility for gathering funds to support seminary students and assist them in paying undiscounted tuition." I like this very comprehensive description of the Synod, for one thing, and also applaud this sort of model for the budgeting and funding of seminary education. What this means for all of us, is that we all need to be proactive in the real support of seminarians and their families.
4-10 To Encourage Funding for Center for Hispanic Studies (837 pro; 74 against). Presently, the Center for Hispanic Studies is funded by Concordia Seminary, St. Louis, since both the Board for Mission Services and the Board for University Education eleminated their funding of its predecessor program (the Hispanic Institute of Theology). This resolution encourages the Synod's Board of Directors to seek additional funding to maintain and expand the Center, which is described as "the most effective program for preparing LCMS Hispanic church workers, both lay and rostered." I have no knowledge of the ideology or methodology employed by the Center, but I am aware of the pressing need for evangelism among the large Hispanic population in this country. I'm glad that this program is under the auspices of one of our seminaries, and would concur that the Synod ought to support its continuation with adequate funding. I do wonder, though, how this current program will be connected to the office and work of the Director for Strategic Development of Hispanic Ministries (to be created per Res. 2-04A).
4-11 To Encourage Support from Recognized Service Organizations. No action taken. This would have been a meatless resolution anyway, but, as a matter of principle, I would have liked to see this affirmation that RSOs ought to be supportive of the LCMS (rather than free spirits).
4-12A To Encourage Participation in Concordia Plan Services, LCEF, and LCMS Foundations (521 pro; 654 against). Defeated. In fact, this was the only resolution presented by any of the floor committees that was voted down (others were tabled or replaced by substitutes, but this one was put to the vote and defeated). Why? The resolution called for no other action than the encouragement of "all governing boards and committees to review their responsibilities and their opportunities," in relation to the several entities indicated in the title above, "to demonstrate our working together for the 'common good' and to multiply current and future benefits for their congregations, districts, and the whole church body." Resolving to encourage one thing or another, especially something apparently so straightforward and obvious, would normally amount to a mom-and-apple-pie sort of thing. That this resolution was defeated, in striking contrast to the high percentages by which the lion's share of resolutions were affirmed, suggests an undercurrent of dissatisfaction with, and perhaps even a measure of distrust in, the Concordia Plans, LCEF, and/or the LCMS Foundation. It also goes to show that the delegates to this Convention were not inclined simply to rubber stamp whatever was put before them with the "official" LCMS logo attached to it. Whatever else might be said about this particular resolution, I take it as a positive sign that this delegation is of a mind to think for itself.
4-13 To Give Thanks and Praise to God for LCMS Foundation's 50 Years of Service (1027 pro; 41 against; 96.2%). Mom and apple pie.
4-14 To Affirm Fiscal Conferences. No action taken.
4-15 To Respectfully Decline Overtures. No action taken.
4-16 To Hold 2010 Convention in Houston, Texas (805 pro; 118 against; 87.2%). From my perspective, having been a delegate to the 2004 Convention in St. Louis, and now this year a delegate in Houston, it seems fine to me that the next regular convention will be in Houston again. Obviously, a high majority of this year's delegates agreed. Although it will be a different group of pastors and laity in attendance at that Convention, I concur with the request of one delegate, that the districts housed twelve blocks away from the convention center this time (in the Hyatt), should be housed in the Hilton in 2010, which is connected to the convention center. Indiana was housed as far away in St. Louis three years ago, as well, and the additional burden of the distance and the logistics of transportation to and fro each day have been wearisome.
4-01A To Plan Summit to Restore Harmony and Trust (1014 pro; 169 against; 85.7%). I'm sorry to be skeptical, but I'm not much impressed with this plan for a summit. In contrast to the theological conferences on worship (Res. 2-01) and the broad-based study of fundamental doctrines (Res. 3-11), this proposed summit is to "bring together a representative group of respected leaders throughout this church." So what is that supposed to mean? It seems to me that, if the goal is a restoration of harmony and trust, far better to elicit widespread participation and input from the entire membership of the Synod (pastors, congregations and other rostered workers). Obviously, it wouldn't work to bring everyone together for any sort of "summit." Nor would a massive assembly of small group discussion around little round tables accomplish anything. But neither will genuine peace and unity be achieved by fiat from on high. What "respected leaders" within the Synod ought to be doing is finding ways to encourage and facilitate the mutual conversation and consolation of all the brethren on the basis of the Word of God. That sort of ongoing theological conversation, coupled with a regular rhythm of life in the means of grace, is the only foundation and context for true harmony. If that will be the aim of the proposed "summit," then so be it, and God bless it. Just so it isn't approached in the way of the Law, but in the way of the Gospel, which is to say, with the divinely-given means of grace.
4-02 To Begin a Stewardship Renewal through Enhanced Communication (914 pro; 277 against; 76.7%). Something about having stewardship resolutions under "Program and Finance" really rubs me the wrong way. If the way that money is spent is a solid indication of priorities, it also remains the case that the love of money is the root of all evil. Yet, protests notwithstanding, it's hard to avoid the impression that "stewardship renewal" amounts to a drive for more money. More troubling is the deeper theological issue involved in all of this. "Stewardship" presents a particular case of the way that "sanctification" in general is understood and approached. Here is a point at which substantive theological discussion and debate desperately need to be engaged, because there is significant disagreement in this area. Is stewardship (or sanctification) renewed by the preaching and teaching of the so-called "third use of the Law," or by the preaching of the Law and the Gospel unto repentance for the forgiveness of sins? That is a general way of stating the question, but the diverse ways in which some very different answers to this question play themselves out in specific practices are indicative of a wide theological disparity. Enhanced communication within the Synod would be a good thing, no doubt, but, unless it is the Gospel that is ultimately being communicated, there will be no real renewal of "stewardship" in the proper sense of the word. Perhaps more money will be gotten, in any case, which is likely to be counted as a measure of success. For my part, however, I am quite leery about "the development of resources, training, and stategic components for an expanding stewardship renewal," because I believe this sort of approach stems from a misunderstanding of sanctification.
4-03 To Develop Program to Emphasize Biblical Whole Life Stewardship (941 pro; 226 against; 80.6%). My concerns with respect to Res. 4-02 (above) pertain in this case, too. I also have to wonder what "a mentoring and training program for clergy with emphasis on biblical whole life stewardship" will mean in practice. It is intended as a form of "continuing education" for pastors. I'm all in favor of continuing education, but I don't believe that a stewardship program ought to be the focus. Maybe that isn't the point; the resolution appears to be rather vague and open-ended. Whatever the goal may be, I am not optimistic that the sort of "stewardship" in view is in keeping with a truly evangelical theology of vocation. If it turns out to be, then I will be among the first to applaud and support the efforts and results.
4-04 To Authorize Exception to 2004 Res. 4-11 re Property Reversionary Provisions (1039 pro; 86 against; 94%). This is basic housekeeping, necessitated by the laws of the state of New York. Despite the evident attitude of some toward the laws of the state of Missouri, Lutheran do not suppose themselves to be above or exempt from the law of the land, but submit themselves to the governing authorities as being established by God for our good.
4-05 To Amend Bylaws 3.8.3.6.4 (e)(2) and 3.8.3.6.4 (i)(2) re Financial Management (1037 pro; 87 against; 92.3%). This resolution shifts the management of all surplus institutional funds from the office of the Treasurer of the Synod to the responsibility of the Concordia University System. This is probably a legitimate move, but it does not alleviate concerns over the apparently increasing independence of the colleges from the Synod. The rationale for this resolution indicates that "institutions of higher education are largely responsible for their own financing of operation, either from tuition or through donor gifts." Fair enough, then; they ought to manage their own monies. Yet, the Synod ought to retain responsibility for the support and operation of its colleges, rather than leaving them to fend for themselves. Unfortunately, these are not simple arrangements or relationships, and I do not presume to have the answers.
4-06 To Revise Bylaw Sections re Name Change to Concordia Plans and Concordia Plan Services (1133 pro; 17 against). Basic housekeeping.
4-07 To Amend Bylaw 3.7.1.2 re Membership of Board of Directors - Concordia Plan Services and Board of Trustees - Concordia Plans (1121 pro; 31 against; 97.3%). Increases the number of voting members on these boards (each comprised of the same members) from ten to thirteen. It does so by increasing the number of lay members and specifying that at least four of them (out of ten) be experienced in the management of benefit plan investments (and at least one of them be experienced in financial/audit experience). All voting members are appointed by the Board of Directors of Synod. Housekeeping.
4-08 To Amend Bylaw 3.8.2.5.5 (i)(2) re Financial Management (1093 pro; 52 against; 95.5%). See comments on Res. 4-05 (above), which pertained to the colleges of the Concordia University System. This resolution makes a similar move with respect to the two seminaries. It shifts the management of each seminary's income and cash flow from the office of the Treasurer of the Synod to the seminary's board of regents. Again, this makes sense, given that the seminaries are now "largely responsible for their own financing of operations, either from tuition or donor gifts." Especially in the case of the seminaries, however, it seems to me that the Synod ought to be taking greater responsibility for supporting and financially sustaining these schools of the prophets. Should we not allow and encourage the seminaries to focus all of their energies and commitments on the priority of theological education and pastoral formation, rather than leaving them to be consumed with fundraising for their own survival? Again, I don't presume to have this all figured out. I would just prefer to see the seminaries less driven by the need for money. (Significantly, these very concerns appear to be addressed by the following resolution, 4-09A.)
4-09A To Provide Financial Support and Adopt Funding Model for Seminaries (1051 pro; 89 aginst; 92.2%). I regard this resolution as a positive step forward, an important development in response to the very sort of concerns I have mentioned above (in connection with Res. 4-08). It calls for the implementation of a funding model adopted by the Board for Pastoral Education. The Synod's direct funding of the seminaries will continue in the form of a (minimal) subsidy. However, the seminaries will return to being "tuition-driven institutions," while "the LCMS as a whole (individuals, congregations, circuits, districts, corporate Synod, and agencies)" will assume the "primary responsibility for gathering funds to support seminary students and assist them in paying undiscounted tuition." I like this very comprehensive description of the Synod, for one thing, and also applaud this sort of model for the budgeting and funding of seminary education. What this means for all of us, is that we all need to be proactive in the real support of seminarians and their families.
4-10 To Encourage Funding for Center for Hispanic Studies (837 pro; 74 against). Presently, the Center for Hispanic Studies is funded by Concordia Seminary, St. Louis, since both the Board for Mission Services and the Board for University Education eleminated their funding of its predecessor program (the Hispanic Institute of Theology). This resolution encourages the Synod's Board of Directors to seek additional funding to maintain and expand the Center, which is described as "the most effective program for preparing LCMS Hispanic church workers, both lay and rostered." I have no knowledge of the ideology or methodology employed by the Center, but I am aware of the pressing need for evangelism among the large Hispanic population in this country. I'm glad that this program is under the auspices of one of our seminaries, and would concur that the Synod ought to support its continuation with adequate funding. I do wonder, though, how this current program will be connected to the office and work of the Director for Strategic Development of Hispanic Ministries (to be created per Res. 2-04A).
4-11 To Encourage Support from Recognized Service Organizations. No action taken. This would have been a meatless resolution anyway, but, as a matter of principle, I would have liked to see this affirmation that RSOs ought to be supportive of the LCMS (rather than free spirits).
4-12A To Encourage Participation in Concordia Plan Services, LCEF, and LCMS Foundations (521 pro; 654 against). Defeated. In fact, this was the only resolution presented by any of the floor committees that was voted down (others were tabled or replaced by substitutes, but this one was put to the vote and defeated). Why? The resolution called for no other action than the encouragement of "all governing boards and committees to review their responsibilities and their opportunities," in relation to the several entities indicated in the title above, "to demonstrate our working together for the 'common good' and to multiply current and future benefits for their congregations, districts, and the whole church body." Resolving to encourage one thing or another, especially something apparently so straightforward and obvious, would normally amount to a mom-and-apple-pie sort of thing. That this resolution was defeated, in striking contrast to the high percentages by which the lion's share of resolutions were affirmed, suggests an undercurrent of dissatisfaction with, and perhaps even a measure of distrust in, the Concordia Plans, LCEF, and/or the LCMS Foundation. It also goes to show that the delegates to this Convention were not inclined simply to rubber stamp whatever was put before them with the "official" LCMS logo attached to it. Whatever else might be said about this particular resolution, I take it as a positive sign that this delegation is of a mind to think for itself.
4-13 To Give Thanks and Praise to God for LCMS Foundation's 50 Years of Service (1027 pro; 41 against; 96.2%). Mom and apple pie.
4-14 To Affirm Fiscal Conferences. No action taken.
4-15 To Respectfully Decline Overtures. No action taken.
4-16 To Hold 2010 Convention in Houston, Texas (805 pro; 118 against; 87.2%). From my perspective, having been a delegate to the 2004 Convention in St. Louis, and now this year a delegate in Houston, it seems fine to me that the next regular convention will be in Houston again. Obviously, a high majority of this year's delegates agreed. Although it will be a different group of pastors and laity in attendance at that Convention, I concur with the request of one delegate, that the districts housed twelve blocks away from the convention center this time (in the Hyatt), should be housed in the Hilton in 2010, which is connected to the convention center. Indiana was housed as far away in St. Louis three years ago, as well, and the additional burden of the distance and the logistics of transportation to and fro each day have been wearisome.
03 August 2007
Dobby and Kreacher the House Elves
Maybe it struck me as it did because of my thoughts earlier this week about the significance of the body. Whatever the reason, the death and burial of Dobby the Free Elf in The Deathly Hallows has proven to be the most moving part of the book for me, both when I read it to myself and again as I have been listening to Jim Dale on CD. Not only that, but, as I was listening to the narrative of the burial, it occurred to me that "Dobby" is a play on the word body, and that suddenly made a whole lot of sense in my mind.
I've thought all along that the name of the other pivotal house elf, "Kreacher," was significant. Not simply "creature" in the sense of an animal, but in the more profound sense of creation. Now, thinking of "Dobby" as a reference to the body seems to substantiate that line of reasoning. At least the light bulbs have been going on for me this morning.
Some time ago, my good friend Susan reflected helpfully on Dobby becoming a free elf and choosing in his freedom, for the sake of love, to serve Harry Potter. Indeed, there are some beautiful expressions of this, not least of all in The Deathly Hallows, when Dobby shows up to rescue Harry and his friends from Malfoy Manor. Dobby's love and self-sacrificing service, not under compulsion but freely and willingly given, an outpouring of gratitude and thankfulness for the one who set him free, is no less significant than Lily's or Dumbledore's or Harry's sacrifices.
Kreacher, too, is a far more complex and ultimately sympathetic creature than we were led to believe in previous books. Hermione has been naive and simplistic in her campaign for the house elves, but there has also been a ring of truth in her compassionate concern for them. And Dumbledore was correct in his assessment of Kreacher's attitude toward Sirius, that it was largely due to the way that Sirius had treated him with contempt and disdain. Now we have found out, first of all, that Kreacher was loyal and devoted toward Regulus, no less so than Dobby has been toward Harry Potter. We discover that Kreacher has suffered a great deal for his faithful service. And we learn that Harry's kindness and gentleness toward Kreacher bring about a remarkable transformation of the house elf. These are the themes that dominate the entire series, really, but they stand out poignantly in the case of these two elves.
What I am thinking this morning is that these house elves present us with a picture of our flesh and blood, our creaturely bodies, and the way in which they are liberated for service by the love of God in Christ. Because of the fall into sin, our bodies have been enslaved by our mortality, in bondgage to sin, death and the devil, and we are unable to set ourselves free. To the extent that we outwardly keep the Law, it is only because we must, for fear of punishment, or in order to receive some reward. Our true master, however, prior to redemption, is unrighteousness. Just as Dobby was bound to the Malfoy's and Kreacher to the Black's. But that is not the end of the story!
Dobby is dramatically freed from his enslavement, and in his freedom he chooses to serve for the sake of love and thankfulness. That is the beautiful point that Susan made some time ago, and I'm sorry that I don't have the link ready to hand for her insightful comments. Kreacher is not set free from his station in life as a house elf, but he is set free from his bitterness and guilt, from his resentment and regret, by the compassion that Harry shows to him. This is freedom in a different sense, and the resulting service that Kreacher gladly begins to render is no less remarkable than Dobby's. So also, for freedom Christ has set us free, no longer to be slaves to unrighteousness but, if one may speak in the way of man, "slaves" to righteousness in Christ, by grace through faith in Him. Our bodies of sin and death remain at odds with the New Man who lives in us, but those bodies have been redeemed for life with God in Christ; so that, in spite of our sin and the war that rages within our members, we now gladly serve with our bodies in faith and love toward God and in fervent love toward our neighbors.
In The Half-Blood Prince, there is one scene in which Dobby and Kreacher are embroiled in a terrible fight with each other. Now, in retrospect, their battle strikes me as a vivid picture of that very war which rages in our members (as St. Paul describes in Romans 7). Thanks be to God, who has given us the victory over sin and death in our Lord Jesus Christ. We live no longer for ourselves, but for Him, who for our sake died and was raised. In these books by J.K. Rowling, Dobby didn't live to see the victory that Harry accomplished by his voluntary self-sacrifice, but he had already known and been a recipient of Harry's love and compassion. Harry had set him free, and in his freedom Dobby chose to love and serve his hero, his friend. He did not wish to die, but he died bravely, for love's sake, in faithful service to his redeemer and others.
In like manner, we live and serve in our bodies, and we do care for our bodies as those who live in the hope of the resurrection, but we are also willing to lay down our bodies in faith and love, for Jesus' sake. We do not fear those who can hurt the body but cannot touch the soul; we trust the One who is the Lord of both body and soul, who is the Judge of both the living and the dead. He has redeemed us, lost and condemned creatures, purchased and won us from all sin, from death and from the power of the devil, not with silver or gold, but with His holy and precious blood, by His innocent suffering and death. Whether we live or die, we are the Lord's, and like the holy martyrs who have gone before us we can offer up our bodies as a living sacrifice, knowing that sin and death no longer have dominion over us.
Dear little Dobby and Kreacher provide us with an endearing picture of the place that our bodies have been given in the Christian faith and life. These fictional icons are not perfect images, to be sure, but I find them to be compelling. Today they have called me to mind of that great cloud of witnesses, the real men and women who lived by faith, who suffered and died in the hope of the promise.
"They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitue, afflicted, ill-treated (of whom the world was not worthy), wandering in deserts and mountains and caves and holes in the ground. And all these, having gained approval through their faith, did not receive what was promised, because God had provided something better for us, so that apart from us they would not be made perfect. Therefore, let us also lay aside every encumberance and the sin which so easily entangles us, and let us run with endurance the race that is set before us, fixing our eyes on Jesus, the Author and Perfector of our faith, who for the joy set before Him endured the Cross, despising the shame, and has sat down at the right hand of the throne of God" (Hebrews 11:37 - 12:2).
On a final note, it seems to me that Harry's tender burial of his dear little friend, Dobby, was a beautiful portrayal of the very sort of attitude toward burying the bodies of the dead that I thought out loud about earlier this week. Well done, Harry. Well said, J.K. Rowling.
I've thought all along that the name of the other pivotal house elf, "Kreacher," was significant. Not simply "creature" in the sense of an animal, but in the more profound sense of creation. Now, thinking of "Dobby" as a reference to the body seems to substantiate that line of reasoning. At least the light bulbs have been going on for me this morning.
Some time ago, my good friend Susan reflected helpfully on Dobby becoming a free elf and choosing in his freedom, for the sake of love, to serve Harry Potter. Indeed, there are some beautiful expressions of this, not least of all in The Deathly Hallows, when Dobby shows up to rescue Harry and his friends from Malfoy Manor. Dobby's love and self-sacrificing service, not under compulsion but freely and willingly given, an outpouring of gratitude and thankfulness for the one who set him free, is no less significant than Lily's or Dumbledore's or Harry's sacrifices.
Kreacher, too, is a far more complex and ultimately sympathetic creature than we were led to believe in previous books. Hermione has been naive and simplistic in her campaign for the house elves, but there has also been a ring of truth in her compassionate concern for them. And Dumbledore was correct in his assessment of Kreacher's attitude toward Sirius, that it was largely due to the way that Sirius had treated him with contempt and disdain. Now we have found out, first of all, that Kreacher was loyal and devoted toward Regulus, no less so than Dobby has been toward Harry Potter. We discover that Kreacher has suffered a great deal for his faithful service. And we learn that Harry's kindness and gentleness toward Kreacher bring about a remarkable transformation of the house elf. These are the themes that dominate the entire series, really, but they stand out poignantly in the case of these two elves.
What I am thinking this morning is that these house elves present us with a picture of our flesh and blood, our creaturely bodies, and the way in which they are liberated for service by the love of God in Christ. Because of the fall into sin, our bodies have been enslaved by our mortality, in bondgage to sin, death and the devil, and we are unable to set ourselves free. To the extent that we outwardly keep the Law, it is only because we must, for fear of punishment, or in order to receive some reward. Our true master, however, prior to redemption, is unrighteousness. Just as Dobby was bound to the Malfoy's and Kreacher to the Black's. But that is not the end of the story!
Dobby is dramatically freed from his enslavement, and in his freedom he chooses to serve for the sake of love and thankfulness. That is the beautiful point that Susan made some time ago, and I'm sorry that I don't have the link ready to hand for her insightful comments. Kreacher is not set free from his station in life as a house elf, but he is set free from his bitterness and guilt, from his resentment and regret, by the compassion that Harry shows to him. This is freedom in a different sense, and the resulting service that Kreacher gladly begins to render is no less remarkable than Dobby's. So also, for freedom Christ has set us free, no longer to be slaves to unrighteousness but, if one may speak in the way of man, "slaves" to righteousness in Christ, by grace through faith in Him. Our bodies of sin and death remain at odds with the New Man who lives in us, but those bodies have been redeemed for life with God in Christ; so that, in spite of our sin and the war that rages within our members, we now gladly serve with our bodies in faith and love toward God and in fervent love toward our neighbors.
In The Half-Blood Prince, there is one scene in which Dobby and Kreacher are embroiled in a terrible fight with each other. Now, in retrospect, their battle strikes me as a vivid picture of that very war which rages in our members (as St. Paul describes in Romans 7). Thanks be to God, who has given us the victory over sin and death in our Lord Jesus Christ. We live no longer for ourselves, but for Him, who for our sake died and was raised. In these books by J.K. Rowling, Dobby didn't live to see the victory that Harry accomplished by his voluntary self-sacrifice, but he had already known and been a recipient of Harry's love and compassion. Harry had set him free, and in his freedom Dobby chose to love and serve his hero, his friend. He did not wish to die, but he died bravely, for love's sake, in faithful service to his redeemer and others.
In like manner, we live and serve in our bodies, and we do care for our bodies as those who live in the hope of the resurrection, but we are also willing to lay down our bodies in faith and love, for Jesus' sake. We do not fear those who can hurt the body but cannot touch the soul; we trust the One who is the Lord of both body and soul, who is the Judge of both the living and the dead. He has redeemed us, lost and condemned creatures, purchased and won us from all sin, from death and from the power of the devil, not with silver or gold, but with His holy and precious blood, by His innocent suffering and death. Whether we live or die, we are the Lord's, and like the holy martyrs who have gone before us we can offer up our bodies as a living sacrifice, knowing that sin and death no longer have dominion over us.
Dear little Dobby and Kreacher provide us with an endearing picture of the place that our bodies have been given in the Christian faith and life. These fictional icons are not perfect images, to be sure, but I find them to be compelling. Today they have called me to mind of that great cloud of witnesses, the real men and women who lived by faith, who suffered and died in the hope of the promise.
"They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitue, afflicted, ill-treated (of whom the world was not worthy), wandering in deserts and mountains and caves and holes in the ground. And all these, having gained approval through their faith, did not receive what was promised, because God had provided something better for us, so that apart from us they would not be made perfect. Therefore, let us also lay aside every encumberance and the sin which so easily entangles us, and let us run with endurance the race that is set before us, fixing our eyes on Jesus, the Author and Perfector of our faith, who for the joy set before Him endured the Cross, despising the shame, and has sat down at the right hand of the throne of God" (Hebrews 11:37 - 12:2).
On a final note, it seems to me that Harry's tender burial of his dear little friend, Dobby, was a beautiful portrayal of the very sort of attitude toward burying the bodies of the dead that I thought out loud about earlier this week. Well done, Harry. Well said, J.K. Rowling.
02 August 2007
Floor Committee 3: Theology and Church Relations
Normally, the resolutions dealing with theology and church relations are among the most controversial at an LCMS Convention. That was partially true again this time around, but, relatively speaking, the work of Floor Committee 3 was somewhat less contentious than that of some others.
3-01 To Declare Altar and Pulpit Fellowship with the American Association of Lutheran Churches (846 pro; 345 against; 71%). This was certainly one of the most significant actions taken by the Synod in this Convention. It marks the first time in four decades that the LCMS has entered into altar and pulpit fellowship with another Lutheran Church in this country. There were a number of legitimate concerns raised in the course of debate, regarding some charismatic issues and a laxity in the actual practice of discipline within the AALC. These are not things to be taken lightly, surely, but the overall impression I got was of a Church struggling to remain faithful under the Cross. The AALC is comprised mainly of former ALC congregations and pastors, who were unwilling to become part of the ELCA when it formed in the late 1980s. Evidently it also includes some former LCMS members, which raises the question of what it now means for them to be in fellowship with us again. Nevertheless, declaring fellowship with the AALC appears to have been a good and right move, one that will be beneficial to the AALC in its confession and practice of the faith. I dare say that it may also be a blessing and benefit to the LCMS, even as we struggle with challenges and difficulties of our own (not so different). The presiding pastor of the AALC addressed the Convention following the adoption of this resolution, and if he is representative of his colleagues within that Church, then I am all the more glad that we have extended the hand of fellowship to them, to serve and support one another with the Word of God. The AALC has 79 congregations and 107 pastors (not including emeriti). It has been training its seminarians at our Concordia Theological Seminary in Fort Wayne since 2006.
3-02 To Encourage Confessional Study in Preparation for 2017 (1093 pro; 38 against; 96.6%). Mom and applie pie. We ought to study the Creeds and Confessions of the Church. Good idea. There could hardly be any better way to prepare for the 500th anniversary of the Reformation.
3-03 To Request the CTCR to Develop a Plan for Confessional Leadership (959 pro; 81 against; 92.2%). This sort of confessional leadership is so basic and fundamental to who we are and what we should be doing all the time, it is tempting to wonder why we need a resolution to be about it. Still, it is a fine thing to be intentional and deliberate in both studying and teaching our Lutheran confessional theology. The resolution calls for widespread participation in such efforts, both for our own edification and the support of others around the world. Included in the overall scope is the completion and publication of a new dogmatics text, which I remember being in the works already when I was a seminary student (fifteen years ago). For that project to see the light of day is, potentially, a very exciting and positive development. Let's hope for the best.
3-04A To Call for a Study of the Natural Knowledge of God (980 pro; 96 against; 91.1%). Given the controversy over this whole matter of the natural knowledge of God and the way it relates to the worship of God, a careful study is surely in order. This resolution reaffirms "that there is no salvation apart from Jesus Christ and that it is impossible to worship the one true God in spirit and truth (Jn 4:23ff) apart from saving faith in Jesus Christ." It also calls upon the CTCR, in consultation with the seminary faculties, to prepare a study of these topics, especially as they inform our witness in the public square. I hope that the seminary faculties will be fully engaged in this work, and that it will be carried out apart from any partisan or political agenda.
3-05 To Provide Further Discussion and Guidance on the Matter of Serial Prayer (935 pro; 163 against; 85.2%). I remain very disappointed in this resolution, and with the whole series of events that has led to it. It asks the CTCR to provide "further guidance for participation in civic events that include the offering of serial prayer," although the CTCR has not been particulary helpful in this regard heretofore, and has really raised more questions than answers. This all came about as a consequence of the Yankee Stadium debacle of 2001, and it is always poor procedure for theology to be driven by casuistry (especially as an excuse after the fact). Here, too, I would like to see the seminary faculties fully involved in the study of these questions; yet, in the case of this resolution, the participation of the seminaries has not been requested. Whatever will come of this, I pray without ceasing that the LCMS will fear, love and trust in the one true God, and forthrightly confess (in word and deed) the First Commandment, that there must be "no other gods before Him." The Holy Triune God does not stand in line for His turn at the podium. May He grant us repentance and forgiveness for the idolatry of our sinful hearts.
3-06 To Assign CTCR to Address Environmental Issues (831 pro; 219 against; 79.1%). Whatever. I guess this might be a mom-and-apple-pie kind of thing, though the smaller majority in favor of it would suggest otherwise. It strikes me as more political than theological in nature.
3-07 To Study CTCR Reports Relating to the Service of Women in the Church (870 pro; 286 against; 75.3%). This follows the controversial and unprecedented action of the previous Convention, which basically said that women may be permitted to hold any office in the Church, or to perform any function in the Church, except to be ordained as pastors or to exercise the "public ministry" of preaching and the Sacraments. From the standpoint of the CTCR, this is the full extent of what the Holy Scriptures have to say concerning the order of creation and the authority that women are not to have over men. In part, the CTCR has been bolstered in its position by the fact that only a handful of responses have been received to its preliminary report of the mid-1990s. Be that as it may, many people were shocked and distressed by the move taken at the 2004 Convention, and have expressed dissent to that action in a variety of ways. This resolution, in addition to commending the CTCR for its recent Response to Expressions of Dissent, asks that the Synod wait for a comprehensive CTCR report "on the scriptural relationship of man and woman," expected in 2008, and then engage a thorough study and discussion of the topic. Okay, that's probably an important step in the right direction, or at least potentially so. Nobody ought to hold their breath in expectation that the CTCR will reach any different conclusion than it has propounded and promulgated over the past nine years, and which has now been ensconced in the polity and practice of the Synod. However, it cannot be allowed to happen that next to no one responds with any constructive criticism of the CTCR's comprehensive report. Here is an opportunity, within our established structures and agreed-upon processes, to do theology with and for each other. Everyone ought to participate as fully as possible, each and all of us submitting to the authority of the Holy Scriptures, and trusting the Word of the Lord to bring about genuine repentance wherever it is needed, as well as greater clarity in our understanding, confession and practice. If we don't make an effort to be engaged in the process and contribute, we have no one but ourselves to blame for things going badly.
3-08 To Encourage Use of CTCR's Web Resource on "Religous Organizations and Movements" (1001 pro; 17 against; 98.3%). Mom and applie pie. Just do it.
3-09 To Address Administration of the Lord's Supper (986 pro; 177 against; 84.8%). This actually proved to be a more significant resolution than I expected. It reaffirms (again) the practice of close(d) Communion (though I can't help but smirk and roll my eyes at the staunch insistence that "closed" be spelled with parentheses around the "d"). It also calls for practical guidance from the CTCR, "in consultation with the seminaries and Council of Presidents," "for responsible pastoral care in the administration of the Sacrament of the Altar." This is nice language, really, and I would like to hope and believe that it is aimed at genuine faithfulness, with integrity and consistency in actual practice. With that in mind, I was pleased by an amendment to the resolution, calling upon the district presidents to oversee a return to the faithful practice of close(d) Communion on the part of pastors and congregations under their ecclesiastical supervision. It will be a very positive thing if the spirit and the letter of this resolution are heeded, despite the fact that it will be an uphill battle in some of our districts.
3-10 To Encourage the Publication of Theological Literature (947 pro; 210 against; 81.8%). This resolution calls for the establishment of a new Committee on Church Literature (by June 2008), for the purpose of providing meaningful input to Concordia Publishing House in support of theological publication. I'm not sure why there seemed to be such suspicion on the part of various delegates who spoke to this resolution. Admittedly, I'm not a big fan of creating more committees, but I gather that CPH has desired this kind of input. It seems to me that it offers as much or more prospect for good than simply another layer of bureaucracy. I'm a little surprised that it wasn't more strongly embraced as a mom-and-apple-pie sort of thing.
3-11 To Endeavor to Keep the Unity of the Spirit in the Bond of Peace (1018 pro; 112 against; 90.1%). The study of the most fundamental doctrines and articles of the Christian faith, such as the Trinity and Christology, is not only a salutary undertaking in any case, but may well bring the Synod into a real discussion of the fundamental points of disagreement among us. The pastors of the Synod, in particular, need to make a conscientious effort to participate in these studies, both listening to and learning from others and confessing and contributing in turn.
3-12 To Address Licensed Lay Deacons. Dealt with under Floor Commitee 5: Seminary and University Education, Res. 5-02.
3-13 To Respectfully Decline Overtures (919 pro; 167 against; 84.6%). No great shakes. The matter of closed Communion was, ostensibly, dealt with in Res. 3-09 (above).
3-01 To Declare Altar and Pulpit Fellowship with the American Association of Lutheran Churches (846 pro; 345 against; 71%). This was certainly one of the most significant actions taken by the Synod in this Convention. It marks the first time in four decades that the LCMS has entered into altar and pulpit fellowship with another Lutheran Church in this country. There were a number of legitimate concerns raised in the course of debate, regarding some charismatic issues and a laxity in the actual practice of discipline within the AALC. These are not things to be taken lightly, surely, but the overall impression I got was of a Church struggling to remain faithful under the Cross. The AALC is comprised mainly of former ALC congregations and pastors, who were unwilling to become part of the ELCA when it formed in the late 1980s. Evidently it also includes some former LCMS members, which raises the question of what it now means for them to be in fellowship with us again. Nevertheless, declaring fellowship with the AALC appears to have been a good and right move, one that will be beneficial to the AALC in its confession and practice of the faith. I dare say that it may also be a blessing and benefit to the LCMS, even as we struggle with challenges and difficulties of our own (not so different). The presiding pastor of the AALC addressed the Convention following the adoption of this resolution, and if he is representative of his colleagues within that Church, then I am all the more glad that we have extended the hand of fellowship to them, to serve and support one another with the Word of God. The AALC has 79 congregations and 107 pastors (not including emeriti). It has been training its seminarians at our Concordia Theological Seminary in Fort Wayne since 2006.
3-02 To Encourage Confessional Study in Preparation for 2017 (1093 pro; 38 against; 96.6%). Mom and applie pie. We ought to study the Creeds and Confessions of the Church. Good idea. There could hardly be any better way to prepare for the 500th anniversary of the Reformation.
3-03 To Request the CTCR to Develop a Plan for Confessional Leadership (959 pro; 81 against; 92.2%). This sort of confessional leadership is so basic and fundamental to who we are and what we should be doing all the time, it is tempting to wonder why we need a resolution to be about it. Still, it is a fine thing to be intentional and deliberate in both studying and teaching our Lutheran confessional theology. The resolution calls for widespread participation in such efforts, both for our own edification and the support of others around the world. Included in the overall scope is the completion and publication of a new dogmatics text, which I remember being in the works already when I was a seminary student (fifteen years ago). For that project to see the light of day is, potentially, a very exciting and positive development. Let's hope for the best.
3-04A To Call for a Study of the Natural Knowledge of God (980 pro; 96 against; 91.1%). Given the controversy over this whole matter of the natural knowledge of God and the way it relates to the worship of God, a careful study is surely in order. This resolution reaffirms "that there is no salvation apart from Jesus Christ and that it is impossible to worship the one true God in spirit and truth (Jn 4:23ff) apart from saving faith in Jesus Christ." It also calls upon the CTCR, in consultation with the seminary faculties, to prepare a study of these topics, especially as they inform our witness in the public square. I hope that the seminary faculties will be fully engaged in this work, and that it will be carried out apart from any partisan or political agenda.
3-05 To Provide Further Discussion and Guidance on the Matter of Serial Prayer (935 pro; 163 against; 85.2%). I remain very disappointed in this resolution, and with the whole series of events that has led to it. It asks the CTCR to provide "further guidance for participation in civic events that include the offering of serial prayer," although the CTCR has not been particulary helpful in this regard heretofore, and has really raised more questions than answers. This all came about as a consequence of the Yankee Stadium debacle of 2001, and it is always poor procedure for theology to be driven by casuistry (especially as an excuse after the fact). Here, too, I would like to see the seminary faculties fully involved in the study of these questions; yet, in the case of this resolution, the participation of the seminaries has not been requested. Whatever will come of this, I pray without ceasing that the LCMS will fear, love and trust in the one true God, and forthrightly confess (in word and deed) the First Commandment, that there must be "no other gods before Him." The Holy Triune God does not stand in line for His turn at the podium. May He grant us repentance and forgiveness for the idolatry of our sinful hearts.
3-06 To Assign CTCR to Address Environmental Issues (831 pro; 219 against; 79.1%). Whatever. I guess this might be a mom-and-apple-pie kind of thing, though the smaller majority in favor of it would suggest otherwise. It strikes me as more political than theological in nature.
3-07 To Study CTCR Reports Relating to the Service of Women in the Church (870 pro; 286 against; 75.3%). This follows the controversial and unprecedented action of the previous Convention, which basically said that women may be permitted to hold any office in the Church, or to perform any function in the Church, except to be ordained as pastors or to exercise the "public ministry" of preaching and the Sacraments. From the standpoint of the CTCR, this is the full extent of what the Holy Scriptures have to say concerning the order of creation and the authority that women are not to have over men. In part, the CTCR has been bolstered in its position by the fact that only a handful of responses have been received to its preliminary report of the mid-1990s. Be that as it may, many people were shocked and distressed by the move taken at the 2004 Convention, and have expressed dissent to that action in a variety of ways. This resolution, in addition to commending the CTCR for its recent Response to Expressions of Dissent, asks that the Synod wait for a comprehensive CTCR report "on the scriptural relationship of man and woman," expected in 2008, and then engage a thorough study and discussion of the topic. Okay, that's probably an important step in the right direction, or at least potentially so. Nobody ought to hold their breath in expectation that the CTCR will reach any different conclusion than it has propounded and promulgated over the past nine years, and which has now been ensconced in the polity and practice of the Synod. However, it cannot be allowed to happen that next to no one responds with any constructive criticism of the CTCR's comprehensive report. Here is an opportunity, within our established structures and agreed-upon processes, to do theology with and for each other. Everyone ought to participate as fully as possible, each and all of us submitting to the authority of the Holy Scriptures, and trusting the Word of the Lord to bring about genuine repentance wherever it is needed, as well as greater clarity in our understanding, confession and practice. If we don't make an effort to be engaged in the process and contribute, we have no one but ourselves to blame for things going badly.
3-08 To Encourage Use of CTCR's Web Resource on "Religous Organizations and Movements" (1001 pro; 17 against; 98.3%). Mom and applie pie. Just do it.
3-09 To Address Administration of the Lord's Supper (986 pro; 177 against; 84.8%). This actually proved to be a more significant resolution than I expected. It reaffirms (again) the practice of close(d) Communion (though I can't help but smirk and roll my eyes at the staunch insistence that "closed" be spelled with parentheses around the "d"). It also calls for practical guidance from the CTCR, "in consultation with the seminaries and Council of Presidents," "for responsible pastoral care in the administration of the Sacrament of the Altar." This is nice language, really, and I would like to hope and believe that it is aimed at genuine faithfulness, with integrity and consistency in actual practice. With that in mind, I was pleased by an amendment to the resolution, calling upon the district presidents to oversee a return to the faithful practice of close(d) Communion on the part of pastors and congregations under their ecclesiastical supervision. It will be a very positive thing if the spirit and the letter of this resolution are heeded, despite the fact that it will be an uphill battle in some of our districts.
3-10 To Encourage the Publication of Theological Literature (947 pro; 210 against; 81.8%). This resolution calls for the establishment of a new Committee on Church Literature (by June 2008), for the purpose of providing meaningful input to Concordia Publishing House in support of theological publication. I'm not sure why there seemed to be such suspicion on the part of various delegates who spoke to this resolution. Admittedly, I'm not a big fan of creating more committees, but I gather that CPH has desired this kind of input. It seems to me that it offers as much or more prospect for good than simply another layer of bureaucracy. I'm a little surprised that it wasn't more strongly embraced as a mom-and-apple-pie sort of thing.
3-11 To Endeavor to Keep the Unity of the Spirit in the Bond of Peace (1018 pro; 112 against; 90.1%). The study of the most fundamental doctrines and articles of the Christian faith, such as the Trinity and Christology, is not only a salutary undertaking in any case, but may well bring the Synod into a real discussion of the fundamental points of disagreement among us. The pastors of the Synod, in particular, need to make a conscientious effort to participate in these studies, both listening to and learning from others and confessing and contributing in turn.
3-12 To Address Licensed Lay Deacons. Dealt with under Floor Commitee 5: Seminary and University Education, Res. 5-02.
3-13 To Respectfully Decline Overtures (919 pro; 167 against; 84.6%). No great shakes. The matter of closed Communion was, ostensibly, dealt with in Res. 3-09 (above).
Floor Committee 2: District and Congregational Services
All in all, I was really most pleased with the resolutions stemming from Floor Committee 2: District and Congregational Services. Not that I was in favor of everything that was here adopted, but it seems to me that many of these resolutions show signs of theological growth.
2-01 To Foster Greater Understanding of Worship through Theological Conferences (838 pro; 260 against; 76.3%). It's easy to by cynical about "theological conferences," which have often not provided for the vigorous debate and constructive argument that ought to occur on controverted matters of doctrine and practice. Nevertheless, any time we are given the opportunity to discuss the Word of God, and honestly to engage one another with the Word of God, there is more than a little potential for greater clarity and the strengthening of faith. It is surely no secret that "worship" has been one of the most volatile and divisive topics among us for the past several decades. I keep hoping that, as a Synod, we will actually get down to the business of addressing the heart and substance of the matter. It isn't a battle over styles or aesthetics, though it is true that "style" is connected to and communicative of substance. What we do, along with how we go about doing it, does make a great deal of difference. Otherwise there wouldn't be such dissension. Certainly, in whatever does not matter, love ought to give way to serve the neighbor, and make no more bones about it. Yet, the superficial differences in practice that continue to divide us, and the tensions that remain within the Synod, are indicative of fundamental theological differences with respect to the Office of the Ministry, the means of grace, the definitive centrality of the Holy Communion, the significance of tradition, the catholicity of the Church, the nature of catechesis and its ongoing necessity, the role of music as a handmaiden of the Word, and the function of rites and ceremonies in the life of the Church. The resolution calls for conferences that will "build greater understanding of our theology of worship and foster further discussion of worship practices that are consistent with that theology." I hope and pray that will happen, on the basis of the Word of God in Christ.
2-02A To Provide Guidance and Direction for Use of Diverse/Contemporary Worship Resources (856 pro; 310 against; 73.4%). This resolution still strikes me as schizophrenic, standing as it does alongside the commendation of the Lutheran Service Book, on the one hand, and the call for theological conferences to resolve our differences in the doctrine and practice of worship, on the other hand. Who would deny that "contemporary worship" has been the cause and the subject of most of the controversy in this area for many, many years. Nevertheless, the resolution calls for guidance and direction of that which is already happening, like it or not, without the Synod's approval and support. I hate to see the Synod lend its imprimatur to these trends, but I do believe they need to be addressed constructively and evangelically. On the surface of it, anyway, that is what this resolution proposes: "contemporary worship songs that reflect Lutheran theological and liturgical emphases, including justification by grace through faith in Christ, Holy Baptism, the Lord's Supper, and the church year." If these things truly are to be the emphatic substance of the materials envisioned, produced and disseminated, then I believe the evangelical content will lead the people of God to a desire for greater decorum and a more solemn dignity, befitting the presence of Christ in His Gospel-Word and Sacraments. In any case, I find it somewhat encouraging that the Gospel, the means of grace, justification, the liturgy and the church year are specifically the substance that is being sought. Those are the right things to be asking for, and that ought to mean something.
2-03A To Commend Commission on Worship for Lutheran Service Book (1081 pro; 49 against; 95.7%). Much like the LSB itself has been over this past year, this resolution was one of the most positive and unified actions of the Synod in Convention. Every indication seems to be that the LSB has the very real potential to be a rallying point for a renewal of liturgical practice and unity within the Synod as a whole. Of course the book is not perfect, but it is an excellent piece of work, and a whole lot better than we probably had any right to expect. It can be used in ways that leave much to be desired, such as when the weakest and most questionable hymns are consistently chosen and allowed to dominate the life of the Church. What truly characterizes the LSB, however, in its orders of service and the vast majority of its hymns, is the rich heritage of the Church catholic and the evangelical tradition of the Lutheran Reformation. Much of the credit for that goes to the capable and consistent leadership of the Reverend Dr. Paul Grime, who served as the project director for the LSB from the very beginning. His pastoral wisdom and care have been a tremendous blessing to the Church, and the fruits of his labors, along with those of many other faithful servants who worked on the Lutheran Hymnal Project, will continue to benefit the Church for many years to come. The LSB has been extraordinarily well received, and it was warmly applauded by the Convention. Those are very good signs.
2-04A To Create Position of Director for Strategic Development of Hispanic Ministries (875 pro; 112 against; 88.7%). Creating new beaurocratic positions generally does not excite me, but I find myself less pessimistic than usual in this case. At any rate, there is a pressing need for evangelism among the vast number of Hispanics in this country, and I suppose there is a corresponding need for greater synodical leadership of such efforts. Surely, these things can and should be undertaken with integrity and consistency, pastorally administering the means of grace as the only sure and certain way of ministry among any group of people.
2-05 To Support Synod National Youth Gatherings (724 pro; 130 against; 84.8%). I have mixed feelings about the National Youth Gatherings, partly because they are far too large in size, and especially because they seem to be guided and governed by something in addition to the Gospel. Nevertheless, they have the potential to serve a worthwhile purpose, and I don't suppose that they are all bad. I know young people and youth leaders who have benefitted from the experience of one or more National Youth Gatherings. The good news is, there is a whole lot of room for them to get better. There is much that could be learned, for example, from the Higher Things Lutheran Youth Conferences, which have been so salutary and so successful in recent years. Regrettably, this resolution appears to be, in part, a veiled criticism of Higher Things and anything else that isn't "endorsed" by the LCMS. The National LCMS Youth Gathering, the resolution points out, "fully and publicly supports the mission and vision of the LCMS; submits its publications and resources to doctrinal review; submits its worship services and liturgies for review to the LCMS Commission on Worship; and submits its speaker list for review to the LCMS President's Office." Methinks the lady protests too much! It makes me wonder at what point local youth groups will be "encouraged" to submit all of their activities to some administrative office in St. Louis for "official endorsement" before they can proceed. Come on. If the folks responsible for the National Youth Gatherings want to boast about how great they are, let them highlight the ways and means by which they serve and support the Word of God, instead of harping on their LCMS "credentials." Maybe this resolution wasn't aimed at Higher Things, but, if it was, that is a genuine shame. Higher Things has always been a labor of love on the part of LCMS pastors and dedicated laity, who have sought to do nothing else but serve the youth of LCMS congregations with the Word of God in Christ.
2-06 To Promote Relational Vitality in Congregations. No action taken.
2-07A To Encourage Individual Confession and Absolution (690 pro; 31 against; 95.7%). This was the final piece of business enacted by the Convention, and the most evangelical thing that was done all week. I was pleased for the opportunity to speak in favor of this resolution, and was even more gratified to see it adopted by such an overwhelming majority. Twelve years ago, the Synod in Convention encouraged congregations to work toward having the Lord's Supper every Lord's Day. I know that for myself and many others, that synodical encouragement did make a difference in recovering that historic and most edifying practice. In much the same way, this resolution encouraging the teaching, promotion and actual use of Individual Confession and Absolution will support faithful pastors in the catechesis of their members. Most important, I believe that more Christians will examine themselves, confess their sins, and receive Absolution as a consequence of this Convention action. There's nothing more central to the Gospel than that. By contrast, I warrant that most of the problems confronting the Synod and plaguing the Church on earth in our day stem from the fact that Individual Confession and Absolution has not been the normal and regular practice of every Christian. The key to the renewal of the Church is the Office of the Keys.
2-08 To Celebrate Significant Synod Anniversaries (1041 pro; 88 against; 92.2%). This is a great resolution, which calls for the recognition of faithful men who were instrumental in the founding of the Lutheran Church Missouri Synod: Wilhelm Loehe, Friedrich Wyneken, and C.F.W. Walther. Remembering those who have gone before us in the faith, and giving thanks to God for the blessing He has bestowed upon His Church through such faithfully departed saints, is both appropriate and edifying. There is so much to learn from the history of the Church, including a more modest sense of ourselves and our own place in the great cloud of witnesses with which we are surrounded. I was thankful that an attempt to remove Wilhelm Loehe's name from the list of those to be recognized was rebuffed by a series of eloquent speakers, who pointed to the solid contributions and outstanding example of that faithful man of God. Ten or fifteen years ago, I suspect that his name would not have been on the list to begin with, and I doubt that many people would have stood up to defend his good name and reputation. Yet another sign of genuine growth and improvement within our beleaguered Synod, thanks be to God. By the same token, it was pointed out after the fact that Wilhelm Loehe is commemorated on the 2nd of January in the Lutheran Service Book.
2-09 To Initiate Planning for the 500th Anniversary of the Reformation (627 pro; 85 against; 88.1%). This is all fine and good; it is certainly appropriate and salutary to remember and give thanks for the Reformation. It is a shame that the resolution appears to be more about promoting Ablaze! than commemorating the great evangelical events of the sixteenth century. Of course, we should not attempt to live in the past, and we ought to be continuing the work of the Reformation: the preaching of the Gospel, the teaching and confession of the Word of God, the catechesis of Christian disciples all over the world in all that Jesus commanded, the faithful administration and use of the means of grace. To those very ends, we celebrate the Reformation in much the same way that we commemorate the saints who have gone before us; which is to say, with thanksgiving to God for these gifts to His Church on earth, and for the encouragement of our own faith and life within our vocations. Let us hope and pray, and make every effort to ensure, that the 500th Anniversary of the Reformation (in 2017) will be such an occasion for the Synod, to the glory of God and the benefit of our neighbors in the world.
2-01 To Foster Greater Understanding of Worship through Theological Conferences (838 pro; 260 against; 76.3%). It's easy to by cynical about "theological conferences," which have often not provided for the vigorous debate and constructive argument that ought to occur on controverted matters of doctrine and practice. Nevertheless, any time we are given the opportunity to discuss the Word of God, and honestly to engage one another with the Word of God, there is more than a little potential for greater clarity and the strengthening of faith. It is surely no secret that "worship" has been one of the most volatile and divisive topics among us for the past several decades. I keep hoping that, as a Synod, we will actually get down to the business of addressing the heart and substance of the matter. It isn't a battle over styles or aesthetics, though it is true that "style" is connected to and communicative of substance. What we do, along with how we go about doing it, does make a great deal of difference. Otherwise there wouldn't be such dissension. Certainly, in whatever does not matter, love ought to give way to serve the neighbor, and make no more bones about it. Yet, the superficial differences in practice that continue to divide us, and the tensions that remain within the Synod, are indicative of fundamental theological differences with respect to the Office of the Ministry, the means of grace, the definitive centrality of the Holy Communion, the significance of tradition, the catholicity of the Church, the nature of catechesis and its ongoing necessity, the role of music as a handmaiden of the Word, and the function of rites and ceremonies in the life of the Church. The resolution calls for conferences that will "build greater understanding of our theology of worship and foster further discussion of worship practices that are consistent with that theology." I hope and pray that will happen, on the basis of the Word of God in Christ.
2-02A To Provide Guidance and Direction for Use of Diverse/Contemporary Worship Resources (856 pro; 310 against; 73.4%). This resolution still strikes me as schizophrenic, standing as it does alongside the commendation of the Lutheran Service Book, on the one hand, and the call for theological conferences to resolve our differences in the doctrine and practice of worship, on the other hand. Who would deny that "contemporary worship" has been the cause and the subject of most of the controversy in this area for many, many years. Nevertheless, the resolution calls for guidance and direction of that which is already happening, like it or not, without the Synod's approval and support. I hate to see the Synod lend its imprimatur to these trends, but I do believe they need to be addressed constructively and evangelically. On the surface of it, anyway, that is what this resolution proposes: "contemporary worship songs that reflect Lutheran theological and liturgical emphases, including justification by grace through faith in Christ, Holy Baptism, the Lord's Supper, and the church year." If these things truly are to be the emphatic substance of the materials envisioned, produced and disseminated, then I believe the evangelical content will lead the people of God to a desire for greater decorum and a more solemn dignity, befitting the presence of Christ in His Gospel-Word and Sacraments. In any case, I find it somewhat encouraging that the Gospel, the means of grace, justification, the liturgy and the church year are specifically the substance that is being sought. Those are the right things to be asking for, and that ought to mean something.
2-03A To Commend Commission on Worship for Lutheran Service Book (1081 pro; 49 against; 95.7%). Much like the LSB itself has been over this past year, this resolution was one of the most positive and unified actions of the Synod in Convention. Every indication seems to be that the LSB has the very real potential to be a rallying point for a renewal of liturgical practice and unity within the Synod as a whole. Of course the book is not perfect, but it is an excellent piece of work, and a whole lot better than we probably had any right to expect. It can be used in ways that leave much to be desired, such as when the weakest and most questionable hymns are consistently chosen and allowed to dominate the life of the Church. What truly characterizes the LSB, however, in its orders of service and the vast majority of its hymns, is the rich heritage of the Church catholic and the evangelical tradition of the Lutheran Reformation. Much of the credit for that goes to the capable and consistent leadership of the Reverend Dr. Paul Grime, who served as the project director for the LSB from the very beginning. His pastoral wisdom and care have been a tremendous blessing to the Church, and the fruits of his labors, along with those of many other faithful servants who worked on the Lutheran Hymnal Project, will continue to benefit the Church for many years to come. The LSB has been extraordinarily well received, and it was warmly applauded by the Convention. Those are very good signs.
2-04A To Create Position of Director for Strategic Development of Hispanic Ministries (875 pro; 112 against; 88.7%). Creating new beaurocratic positions generally does not excite me, but I find myself less pessimistic than usual in this case. At any rate, there is a pressing need for evangelism among the vast number of Hispanics in this country, and I suppose there is a corresponding need for greater synodical leadership of such efforts. Surely, these things can and should be undertaken with integrity and consistency, pastorally administering the means of grace as the only sure and certain way of ministry among any group of people.
2-05 To Support Synod National Youth Gatherings (724 pro; 130 against; 84.8%). I have mixed feelings about the National Youth Gatherings, partly because they are far too large in size, and especially because they seem to be guided and governed by something in addition to the Gospel. Nevertheless, they have the potential to serve a worthwhile purpose, and I don't suppose that they are all bad. I know young people and youth leaders who have benefitted from the experience of one or more National Youth Gatherings. The good news is, there is a whole lot of room for them to get better. There is much that could be learned, for example, from the Higher Things Lutheran Youth Conferences, which have been so salutary and so successful in recent years. Regrettably, this resolution appears to be, in part, a veiled criticism of Higher Things and anything else that isn't "endorsed" by the LCMS. The National LCMS Youth Gathering, the resolution points out, "fully and publicly supports the mission and vision of the LCMS; submits its publications and resources to doctrinal review; submits its worship services and liturgies for review to the LCMS Commission on Worship; and submits its speaker list for review to the LCMS President's Office." Methinks the lady protests too much! It makes me wonder at what point local youth groups will be "encouraged" to submit all of their activities to some administrative office in St. Louis for "official endorsement" before they can proceed. Come on. If the folks responsible for the National Youth Gatherings want to boast about how great they are, let them highlight the ways and means by which they serve and support the Word of God, instead of harping on their LCMS "credentials." Maybe this resolution wasn't aimed at Higher Things, but, if it was, that is a genuine shame. Higher Things has always been a labor of love on the part of LCMS pastors and dedicated laity, who have sought to do nothing else but serve the youth of LCMS congregations with the Word of God in Christ.
2-06 To Promote Relational Vitality in Congregations. No action taken.
2-07A To Encourage Individual Confession and Absolution (690 pro; 31 against; 95.7%). This was the final piece of business enacted by the Convention, and the most evangelical thing that was done all week. I was pleased for the opportunity to speak in favor of this resolution, and was even more gratified to see it adopted by such an overwhelming majority. Twelve years ago, the Synod in Convention encouraged congregations to work toward having the Lord's Supper every Lord's Day. I know that for myself and many others, that synodical encouragement did make a difference in recovering that historic and most edifying practice. In much the same way, this resolution encouraging the teaching, promotion and actual use of Individual Confession and Absolution will support faithful pastors in the catechesis of their members. Most important, I believe that more Christians will examine themselves, confess their sins, and receive Absolution as a consequence of this Convention action. There's nothing more central to the Gospel than that. By contrast, I warrant that most of the problems confronting the Synod and plaguing the Church on earth in our day stem from the fact that Individual Confession and Absolution has not been the normal and regular practice of every Christian. The key to the renewal of the Church is the Office of the Keys.
2-08 To Celebrate Significant Synod Anniversaries (1041 pro; 88 against; 92.2%). This is a great resolution, which calls for the recognition of faithful men who were instrumental in the founding of the Lutheran Church Missouri Synod: Wilhelm Loehe, Friedrich Wyneken, and C.F.W. Walther. Remembering those who have gone before us in the faith, and giving thanks to God for the blessing He has bestowed upon His Church through such faithfully departed saints, is both appropriate and edifying. There is so much to learn from the history of the Church, including a more modest sense of ourselves and our own place in the great cloud of witnesses with which we are surrounded. I was thankful that an attempt to remove Wilhelm Loehe's name from the list of those to be recognized was rebuffed by a series of eloquent speakers, who pointed to the solid contributions and outstanding example of that faithful man of God. Ten or fifteen years ago, I suspect that his name would not have been on the list to begin with, and I doubt that many people would have stood up to defend his good name and reputation. Yet another sign of genuine growth and improvement within our beleaguered Synod, thanks be to God. By the same token, it was pointed out after the fact that Wilhelm Loehe is commemorated on the 2nd of January in the Lutheran Service Book.
2-09 To Initiate Planning for the 500th Anniversary of the Reformation (627 pro; 85 against; 88.1%). This is all fine and good; it is certainly appropriate and salutary to remember and give thanks for the Reformation. It is a shame that the resolution appears to be more about promoting Ablaze! than commemorating the great evangelical events of the sixteenth century. Of course, we should not attempt to live in the past, and we ought to be continuing the work of the Reformation: the preaching of the Gospel, the teaching and confession of the Word of God, the catechesis of Christian disciples all over the world in all that Jesus commanded, the faithful administration and use of the means of grace. To those very ends, we celebrate the Reformation in much the same way that we commemorate the saints who have gone before us; which is to say, with thanksgiving to God for these gifts to His Church on earth, and for the encouragement of our own faith and life within our vocations. Let us hope and pray, and make every effort to ensure, that the 500th Anniversary of the Reformation (in 2017) will be such an occasion for the Synod, to the glory of God and the benefit of our neighbors in the world.
Your Life Is Hidden with Christ in God
I went to visit a young woman in the hospital last night. I'd never met her before, but she and her family are friends of a friend who alerted me to her predicament. She is only a few years older than my Beanie Belle, and, looking at her there in her hospital bed, I could not help but think of my own daughter. I understand that this young woman is very bright and talented. She's recently graduated from a very fine college, and she is supposed to begin doctoral studies at the University of Notre Dame this month. In fact, she has only just moved to South Bend this week, eagerly anticipating an exciting new juncture in her life. Our mutual friend described her as a lifelong Lutheran and as a dedicated Christian.
Sometime in the middle of the night between Monday and Tuesday, this intelligent, impressive young woman suffered a serious stroke, and now, just like that, she is in the hospital for who knows how long. She's 23 years old, with all the promise in the world, and yet, suddenly, her whole life has apparently been turned inside-out and upside-down. I spoke to her mother earlier in the day, and met her sister and boyfriend at the hospital. They are devestated and distraught, of course. So far, there is no clue as to what has caused the stroke, nothing to explain the fact that something has gone terribly wrong. What can we do but pray, as our Lord has taught us, and trust His Word and promises of the Gospel.
The fact of the matter is, there is nothing in this temporal life that is sure and certain. Heaven and earth are passing away, and so are each of us; only the Word of the Lord endures forever. We make our plans and go about our days, but only as God so wills, only by His grace. Life really can turn on a dime, and sometimes it actually does. Much of the time, we are able to pretend that we know the rhyme and reason of it all, the why and the wherefore, and we suppose that we remain in some semblance of control. As if. Then there are those times when the rug gets completely pulled out from underneath us, or we turn the corner and get hit full in the face with something utterly inexplicable. The false gods that normally compete for our allegiance all flee, or they are driven out, unable to help or save us either way.
It is normally far too easy to imagine that our life is found in the abundance of our possessions, whether they be material goods, fame and fortune, abilities, opportunities, family or friends, or what have you. It is not so. All of that stuff may be here today, gone tomorrow. Your life may be required of you tonight. Your children's lives may be cut down in a heartbeat. To make matters worse, as all of your idols come tumbling down, the devil reminds you of your sin, and condemns you for it, and points out that you surely deserve whatever you suffer and more. How then shall you cope or survive, when you are stripped of everything but guilt and fear?
There are two things to consider and take to heart. The first is this, that the very Son of God has borne all your sins and iniquities, all your griefs and sorrows, all your infirmities and sicknesses, in His own body on the cross, and by His stripes you are healed. He has suffered all that you suffer, and He has done so for your sake, in order to bear it on your behalf, in order to redeem you from it forever. He has been tempted in every way, just as you are, save only without sin. Thus, He is a great High Priest who sympathizes with you in your weakness. He is almighty, but He has made Himself weak in order to make you strong. He has made Himself poor, in order to make you rich with the genuine and lasting treasures of the Kingdom of God. He became lowly and was despised, that you may be exalted and honored by the Father.
The second thing to remember and trust is that you have already died with Christ in Holy Baptism, and that your life (your real life) is securely hidden with Christ in God. There isn't anything in heaven or on earth, nothing within or without, that can separate you from Him. Your life right now is under the cross, no doubt, but it is by the Cross that Christ has saved you for life with Himself. He gives you that life, as He gives you Himself, each time He speaks His Word of Holy Absolution, the forgiveness of sins, and each time He feeds you with His Body and Blood.
I spoke that Gospel to the young woman I went to visit in the hospital last night, trusting that the Word of the Lord is more powerful and active than even the devestating affects of a stroke. I had to speak it as much for myself as for her. For I was starkly reminded of all that I fear, love and trust instead of the one true God in my own life, and how precarious every bit of it is. Yet, this mirror of the Law is a part of the call to repentance, that the Father may recall and recover His dear children, and the Good Shepherd restore His lost and wandering sheep. No one and nothing shall be permitted to snatch us out of His hand.
It is exceedingly difficult, and often impossible, to discern the blessings and benefits of the Cross when you are in the midst of having it laid upon you. Yet, the Cross of Christ is the means of His great salvation, and He does not share it with us to destroy us, but to sanctify us, strengthen our faith, and more firmly unite us to Himself. As we die with Him, we live with Him, as well. In all things, even sudden strokes that lay us low, we are more than conquerors through Him who loves us. God grant us to believe it, by His grace, come hell or high water against us.
Sometime in the middle of the night between Monday and Tuesday, this intelligent, impressive young woman suffered a serious stroke, and now, just like that, she is in the hospital for who knows how long. She's 23 years old, with all the promise in the world, and yet, suddenly, her whole life has apparently been turned inside-out and upside-down. I spoke to her mother earlier in the day, and met her sister and boyfriend at the hospital. They are devestated and distraught, of course. So far, there is no clue as to what has caused the stroke, nothing to explain the fact that something has gone terribly wrong. What can we do but pray, as our Lord has taught us, and trust His Word and promises of the Gospel.
The fact of the matter is, there is nothing in this temporal life that is sure and certain. Heaven and earth are passing away, and so are each of us; only the Word of the Lord endures forever. We make our plans and go about our days, but only as God so wills, only by His grace. Life really can turn on a dime, and sometimes it actually does. Much of the time, we are able to pretend that we know the rhyme and reason of it all, the why and the wherefore, and we suppose that we remain in some semblance of control. As if. Then there are those times when the rug gets completely pulled out from underneath us, or we turn the corner and get hit full in the face with something utterly inexplicable. The false gods that normally compete for our allegiance all flee, or they are driven out, unable to help or save us either way.
It is normally far too easy to imagine that our life is found in the abundance of our possessions, whether they be material goods, fame and fortune, abilities, opportunities, family or friends, or what have you. It is not so. All of that stuff may be here today, gone tomorrow. Your life may be required of you tonight. Your children's lives may be cut down in a heartbeat. To make matters worse, as all of your idols come tumbling down, the devil reminds you of your sin, and condemns you for it, and points out that you surely deserve whatever you suffer and more. How then shall you cope or survive, when you are stripped of everything but guilt and fear?
There are two things to consider and take to heart. The first is this, that the very Son of God has borne all your sins and iniquities, all your griefs and sorrows, all your infirmities and sicknesses, in His own body on the cross, and by His stripes you are healed. He has suffered all that you suffer, and He has done so for your sake, in order to bear it on your behalf, in order to redeem you from it forever. He has been tempted in every way, just as you are, save only without sin. Thus, He is a great High Priest who sympathizes with you in your weakness. He is almighty, but He has made Himself weak in order to make you strong. He has made Himself poor, in order to make you rich with the genuine and lasting treasures of the Kingdom of God. He became lowly and was despised, that you may be exalted and honored by the Father.
The second thing to remember and trust is that you have already died with Christ in Holy Baptism, and that your life (your real life) is securely hidden with Christ in God. There isn't anything in heaven or on earth, nothing within or without, that can separate you from Him. Your life right now is under the cross, no doubt, but it is by the Cross that Christ has saved you for life with Himself. He gives you that life, as He gives you Himself, each time He speaks His Word of Holy Absolution, the forgiveness of sins, and each time He feeds you with His Body and Blood.
I spoke that Gospel to the young woman I went to visit in the hospital last night, trusting that the Word of the Lord is more powerful and active than even the devestating affects of a stroke. I had to speak it as much for myself as for her. For I was starkly reminded of all that I fear, love and trust instead of the one true God in my own life, and how precarious every bit of it is. Yet, this mirror of the Law is a part of the call to repentance, that the Father may recall and recover His dear children, and the Good Shepherd restore His lost and wandering sheep. No one and nothing shall be permitted to snatch us out of His hand.
It is exceedingly difficult, and often impossible, to discern the blessings and benefits of the Cross when you are in the midst of having it laid upon you. Yet, the Cross of Christ is the means of His great salvation, and He does not share it with us to destroy us, but to sanctify us, strengthen our faith, and more firmly unite us to Himself. As we die with Him, we live with Him, as well. In all things, even sudden strokes that lay us low, we are more than conquerors through Him who loves us. God grant us to believe it, by His grace, come hell or high water against us.
01 August 2007
Floor Committee 1: Missions
As part of my own analysis and assessment of the LCMS Convention, in preparation for my delegate report to the other pastors and congregations of my circuit, I am working my way through the resolutions acted upon, considering the work of each floor committee in turn.
Here then are the resolutions stemming from Floor Committee 1: Missions. By and large, they were adopted by high majorities, with affirmative percentages in the high-80s and mid-90s.
1-01A To Support Revitalization of LCMS Congregations (929 pro, 199 against; 82.4%). On the surface, this resolutions appears to be positive and encouraging. It is questionable, however, that "a revitalized congregation" is defined as one that is "regularly and consistently making new disciples and renewing their members in order that they make new disciples through the power of the Holy Spirit." Surely this language can be interpreted and understood in a salutary way, but it would have been preferrable to speak of faithful catechesis in the Word of God, leading to and from Holy Baptism, rather than using ambiguous language that leans toward the counting of heads. A truly vital congregation is one that is faithfully hearing and receiving, proclaiming and confessing the Word of God, the Law and the Gospel, and living in the means of grace. Whether or not the congregation is growing numerically is no true measure of its spiritual vitality. If that sort of growth is in view when the resolution speaks of "making disciples," that is misleading.
1-02 To Encourage Mission Planting Partnerships. No action taken.
1-03 To Prepare New Study and Increase Emphasis on Priesthood of All Believers (714 pro; 151 against; 82.5%). The royal priesthood of the baptized, in Christ, has an important place in our confession and practice of the Word of God. I only wish it wasn't so often subjected to such mischief, and that it wasn't treated as though it were the hallmark article of Lutheranism. I'm not a big fan of the way the Brief Statement deals with this particular matter, and I'm all the more sorry that it was quoted out of context in the "whereas" clauses of this resolution. I would far rather address the topic on the basis of the Holy Scriptures and the Lutheran Confessions (especially the Treatise on the Power and Primacy of the Pope). I've always considered it to be a leap of logic, ill-supported (and ultimately false), to argue from the priesthood of all to the notion that each and every individual Christian possesses the authority "to preach the Gospel and administer the Sacraments," yet that was the impression given here. I was grateful for friendly amendments to the resolution, one of which incorporated an explicit reference to Luther's teaching on vocation, and another which clarified that the proposed new study would not be implemented or used without approval by the Synod in Convention.
1-04 To Encourage an Intentional Mission Development Focus (708 pro; 115 against; 86%). It makes sense that Christians should be encouraged to be more intentional about conveying the Gospel to their neighbors. I'm not sure, though, what is meant or intended by "equipping God's people for mission." This sounds like more of the old, misguided "everyone a minister" language that tends to obfuscate the particular stations in life to which God has in fact called His people. I don't intend to be cynical, but it seems to me that new church planting properly happens when a congregation causes the Word to be preached and the Sacraments to be administered in a place where the Gospel has not previously had free course. The Holy Spirit calls, gathers, enlightens and sanctifies the Church on earth, where and when it pleases Him, by the means of the Gospel. We ought to be cautious, therefore, about the quest for "new and effective resources," lest such things be sought as methodistic substitutes or addendums to the divinely-given means of grace.
1-05S To Make Outreach A Top Priority in Worker Training (706 pro; 419 against; 67%). This resolution occasioned one of the most interesting discussions of the Convention, I thought. The original form of it called for outreach to be made the top priority in the training of church workers by the colleges and seminaries. Various concerns were raised about what this would mean, practically speaking, for the curriculum and degree programs of our synodical schools, which have a great track record in the preparation of workers for particular vocations in the Church. It began to seem as though outreach were being championed in competition with the teaching of doctrine and the development of necessary skills for the diversity of occupations and stations in life to which our college and seminary graduates are called. In response, one delegate articulated very nicely that Christians confess the Gospel, not apart from, nor in competition with their vocations, but precisely within them. Another delegate eloquently expressed the great harmony and continuity that exist between doctrine and evangelism, a point that was apparently misunderstood by the chair of the floor committee, who proceeded to accuse the delegate of trying to drive a wedge between the two. A friendly amendment was offered, suggesting that, instead of "the" top priority, the resolution might call for outreach to be "a" top priority in the training of church workers. That seemed eminently reasonable and helpful to me, but the floor committee deemed it, not only unfriendly, but as a substitute resolution; that is to say, as amounting to an entirely different resolution. That estimation really raised red flags for me, as far as the intentions of the floor committee were concerned. Surely the chair and other members of that committee would not really wish to argue that purity of doctrine and unity of confession in word and deed ought to be counted as lesser priorities than outreach. Or maybe that does get to the crux of the divisions within the LCMS. Yet, really, in all seriousness, with what do we reach out if not the Gospel in its truth and purity? It is sad that these things, which are so very much of one piece with each other, should be pitted against each other. I am forever grateful for the marvelous example of Wilhelm Loehe, the nineteenth century Lutheran pastor who so clearly understood that purity of doctrine, faithfulness in practice, and genuine zeal for missions all go hand in hand. And he not only said it; he did it. Well, the long and short of it was that the friendly amendment was in fact accepted by the delegates as a viable substitute motion, which was then adopted by a majority of 67%.
1-06 To Commend Our Chaplains (1102 pro; 13 against). Mom and apple pie.
1-07 To Give Thanks and Commend the Lutheran Women's Missionary League for 65 Years of Service (1070 pro; 27 against). Mom and apple pie.
1-08 To Commend Lutheran Hour Ministries for Its Faithful Mission Focus (735 pro; 95 against; 88.6%). This would have been another mom-and-apple-pie resolution, if not for the unresolved elephant in the room. The issue was not even mentioned, probably because this resolution was introduced in the waning minutes of the Convention, but the treatment of long-time Lutheran Hour speaker, Rev. Wallace Schulz, has never been properly resolved. Until that is dealt with appropriately, in the same public manner that it took place, it will remain difficult for many people to wholeheartedly endorse the continued work of the Lutheran Hour.
1-09 To Report Detailed Accounting of Fan into Flame Funds (1095 pro; 62 against; 95%). This is a good thing, and the report ought to be studied and considered carefully when it is released. Not in suspicion of any impropriety or wrongdoing, but for the sake of integrity, accountability, and exercising real partnership in the collective work of the Synod. The trail of where and how money is spent is perhaps the most telling indication of priorities, and therefore ought to be assessed regularly. The desire to be transparent in this regard is commendable.
1-10 To Encourage Creative Partnerships Between Districts and Congregations and the LCMS Sister and Partner Churches (768 pro; 57 against; 93.1%). The gist of this resolution is that we ought to be serving and supporting our sister and partner churches around the world. That is most certainly true. The LCMS actually has a more significant responsibility in this regard than many of our pastors and congregations probably realize. We rightly offer the assistance of manpower, money, and other material resources. However, the most important encouragement we can provide is a consistently faithful teaching, confession and practice of the Word of God. The resolution specifically urges that congregations and districts of the Synod be involved in the assistance of sister and partner churches. Somewhat discouraging was the emphasis placed on doing so "through the Board for Mission Services," only because this point was evidently urged in criticism of other mission efforts on the part of LCMS entities apart from the Board for Mission Services. That struck me as counter-intuitive and rather ironic, given the incessant drumbeat of equipping individuals for mission development.
1-11 To Continue Assessing LCMS Campus Ministry and Its Association with the ELCA (689 pro; 137 against; 83.4%). Notable in this resolution was the inclusion of President Kieschnick's assessment, "that, at many levels, the ELCA continues to demonstrate a vastly different understanding of the authority of Holy Scripture and interpretation of the Lutheran Confessions than does The Lutheran Church--Missouri Synod." Notwithstanding that forthright critique, the relationship of LCMS campus ministries with the ELCA will continue to be studied, as it has been for the past six years, without any recommended changes at the present time. It is hard to know by what criteria adjustments might ever be called for, if vastly different attitudes toward Scripture and the Confessions are not already sufficient cause. Mainly, I would have appreciated a further exploration and discussion of the current arrangements, rather than calling for yet another three years of assessment.
1-12 To Respectfully Decline Overtures. No action taken. This would have thrown out a request for the theology of Ablaze! to be corrected. But of course, taking no action amounts to the same thing as declining the overture.
1-13 To Commend International Church Partners and Worldwide Mission Effort (1006 pro; 14 against; 98.6%). Mom and apple pie. Thanking God for His blessings in the case of our partner churches, commending those churches for their faithfulness in Christ's mission, and committing the Synod to prayer and support for these churches: "Amen" to all of that.
I remember a comment by one of my seminary missions professors, Dr. William Houser, that he was always tempted to stand up at conventions and speak in opposition to missions resolutions. He argued that it was disingenuous to adopt such resolutions and not follow through with any real action (which he perceived to be the consistent and disappointing pattern of the LCMS). His point is well-taken, I think. Patting ourselves on the back with the adoption of mom-and-apple-pie resolutions is pointless and misleading, if there is no follow-through in practice. The same thing is true with respect to our doctrine, which must be confessed in both word and deed.
The mission of the Church is the Gospel, which is its own reason for being and not some means to another end. It is accomplished among us and throughout the world by the ways and means of the Word, that is, by the preaching of repentance for the forgiveness of sins, by Holy Baptism, by ongoing catechesis in the Law and the Gospel, by the regular and real practice of Confession & Absolution, and by the faithful administration of the Holy Communion. It is by those ways and means of the Gospel that congregations and individual Christians are daily and richly revitalized in the faith and life of Christ, in whom alone the Kingdom of God is at hand.
Here then are the resolutions stemming from Floor Committee 1: Missions. By and large, they were adopted by high majorities, with affirmative percentages in the high-80s and mid-90s.
1-01A To Support Revitalization of LCMS Congregations (929 pro, 199 against; 82.4%). On the surface, this resolutions appears to be positive and encouraging. It is questionable, however, that "a revitalized congregation" is defined as one that is "regularly and consistently making new disciples and renewing their members in order that they make new disciples through the power of the Holy Spirit." Surely this language can be interpreted and understood in a salutary way, but it would have been preferrable to speak of faithful catechesis in the Word of God, leading to and from Holy Baptism, rather than using ambiguous language that leans toward the counting of heads. A truly vital congregation is one that is faithfully hearing and receiving, proclaiming and confessing the Word of God, the Law and the Gospel, and living in the means of grace. Whether or not the congregation is growing numerically is no true measure of its spiritual vitality. If that sort of growth is in view when the resolution speaks of "making disciples," that is misleading.
1-02 To Encourage Mission Planting Partnerships. No action taken.
1-03 To Prepare New Study and Increase Emphasis on Priesthood of All Believers (714 pro; 151 against; 82.5%). The royal priesthood of the baptized, in Christ, has an important place in our confession and practice of the Word of God. I only wish it wasn't so often subjected to such mischief, and that it wasn't treated as though it were the hallmark article of Lutheranism. I'm not a big fan of the way the Brief Statement deals with this particular matter, and I'm all the more sorry that it was quoted out of context in the "whereas" clauses of this resolution. I would far rather address the topic on the basis of the Holy Scriptures and the Lutheran Confessions (especially the Treatise on the Power and Primacy of the Pope). I've always considered it to be a leap of logic, ill-supported (and ultimately false), to argue from the priesthood of all to the notion that each and every individual Christian possesses the authority "to preach the Gospel and administer the Sacraments," yet that was the impression given here. I was grateful for friendly amendments to the resolution, one of which incorporated an explicit reference to Luther's teaching on vocation, and another which clarified that the proposed new study would not be implemented or used without approval by the Synod in Convention.
1-04 To Encourage an Intentional Mission Development Focus (708 pro; 115 against; 86%). It makes sense that Christians should be encouraged to be more intentional about conveying the Gospel to their neighbors. I'm not sure, though, what is meant or intended by "equipping God's people for mission." This sounds like more of the old, misguided "everyone a minister" language that tends to obfuscate the particular stations in life to which God has in fact called His people. I don't intend to be cynical, but it seems to me that new church planting properly happens when a congregation causes the Word to be preached and the Sacraments to be administered in a place where the Gospel has not previously had free course. The Holy Spirit calls, gathers, enlightens and sanctifies the Church on earth, where and when it pleases Him, by the means of the Gospel. We ought to be cautious, therefore, about the quest for "new and effective resources," lest such things be sought as methodistic substitutes or addendums to the divinely-given means of grace.
1-05S To Make Outreach A Top Priority in Worker Training (706 pro; 419 against; 67%). This resolution occasioned one of the most interesting discussions of the Convention, I thought. The original form of it called for outreach to be made the top priority in the training of church workers by the colleges and seminaries. Various concerns were raised about what this would mean, practically speaking, for the curriculum and degree programs of our synodical schools, which have a great track record in the preparation of workers for particular vocations in the Church. It began to seem as though outreach were being championed in competition with the teaching of doctrine and the development of necessary skills for the diversity of occupations and stations in life to which our college and seminary graduates are called. In response, one delegate articulated very nicely that Christians confess the Gospel, not apart from, nor in competition with their vocations, but precisely within them. Another delegate eloquently expressed the great harmony and continuity that exist between doctrine and evangelism, a point that was apparently misunderstood by the chair of the floor committee, who proceeded to accuse the delegate of trying to drive a wedge between the two. A friendly amendment was offered, suggesting that, instead of "the" top priority, the resolution might call for outreach to be "a" top priority in the training of church workers. That seemed eminently reasonable and helpful to me, but the floor committee deemed it, not only unfriendly, but as a substitute resolution; that is to say, as amounting to an entirely different resolution. That estimation really raised red flags for me, as far as the intentions of the floor committee were concerned. Surely the chair and other members of that committee would not really wish to argue that purity of doctrine and unity of confession in word and deed ought to be counted as lesser priorities than outreach. Or maybe that does get to the crux of the divisions within the LCMS. Yet, really, in all seriousness, with what do we reach out if not the Gospel in its truth and purity? It is sad that these things, which are so very much of one piece with each other, should be pitted against each other. I am forever grateful for the marvelous example of Wilhelm Loehe, the nineteenth century Lutheran pastor who so clearly understood that purity of doctrine, faithfulness in practice, and genuine zeal for missions all go hand in hand. And he not only said it; he did it. Well, the long and short of it was that the friendly amendment was in fact accepted by the delegates as a viable substitute motion, which was then adopted by a majority of 67%.
1-06 To Commend Our Chaplains (1102 pro; 13 against). Mom and apple pie.
1-07 To Give Thanks and Commend the Lutheran Women's Missionary League for 65 Years of Service (1070 pro; 27 against). Mom and apple pie.
1-08 To Commend Lutheran Hour Ministries for Its Faithful Mission Focus (735 pro; 95 against; 88.6%). This would have been another mom-and-apple-pie resolution, if not for the unresolved elephant in the room. The issue was not even mentioned, probably because this resolution was introduced in the waning minutes of the Convention, but the treatment of long-time Lutheran Hour speaker, Rev. Wallace Schulz, has never been properly resolved. Until that is dealt with appropriately, in the same public manner that it took place, it will remain difficult for many people to wholeheartedly endorse the continued work of the Lutheran Hour.
1-09 To Report Detailed Accounting of Fan into Flame Funds (1095 pro; 62 against; 95%). This is a good thing, and the report ought to be studied and considered carefully when it is released. Not in suspicion of any impropriety or wrongdoing, but for the sake of integrity, accountability, and exercising real partnership in the collective work of the Synod. The trail of where and how money is spent is perhaps the most telling indication of priorities, and therefore ought to be assessed regularly. The desire to be transparent in this regard is commendable.
1-10 To Encourage Creative Partnerships Between Districts and Congregations and the LCMS Sister and Partner Churches (768 pro; 57 against; 93.1%). The gist of this resolution is that we ought to be serving and supporting our sister and partner churches around the world. That is most certainly true. The LCMS actually has a more significant responsibility in this regard than many of our pastors and congregations probably realize. We rightly offer the assistance of manpower, money, and other material resources. However, the most important encouragement we can provide is a consistently faithful teaching, confession and practice of the Word of God. The resolution specifically urges that congregations and districts of the Synod be involved in the assistance of sister and partner churches. Somewhat discouraging was the emphasis placed on doing so "through the Board for Mission Services," only because this point was evidently urged in criticism of other mission efforts on the part of LCMS entities apart from the Board for Mission Services. That struck me as counter-intuitive and rather ironic, given the incessant drumbeat of equipping individuals for mission development.
1-11 To Continue Assessing LCMS Campus Ministry and Its Association with the ELCA (689 pro; 137 against; 83.4%). Notable in this resolution was the inclusion of President Kieschnick's assessment, "that, at many levels, the ELCA continues to demonstrate a vastly different understanding of the authority of Holy Scripture and interpretation of the Lutheran Confessions than does The Lutheran Church--Missouri Synod." Notwithstanding that forthright critique, the relationship of LCMS campus ministries with the ELCA will continue to be studied, as it has been for the past six years, without any recommended changes at the present time. It is hard to know by what criteria adjustments might ever be called for, if vastly different attitudes toward Scripture and the Confessions are not already sufficient cause. Mainly, I would have appreciated a further exploration and discussion of the current arrangements, rather than calling for yet another three years of assessment.
1-12 To Respectfully Decline Overtures. No action taken. This would have thrown out a request for the theology of Ablaze! to be corrected. But of course, taking no action amounts to the same thing as declining the overture.
1-13 To Commend International Church Partners and Worldwide Mission Effort (1006 pro; 14 against; 98.6%). Mom and apple pie. Thanking God for His blessings in the case of our partner churches, commending those churches for their faithfulness in Christ's mission, and committing the Synod to prayer and support for these churches: "Amen" to all of that.
I remember a comment by one of my seminary missions professors, Dr. William Houser, that he was always tempted to stand up at conventions and speak in opposition to missions resolutions. He argued that it was disingenuous to adopt such resolutions and not follow through with any real action (which he perceived to be the consistent and disappointing pattern of the LCMS). His point is well-taken, I think. Patting ourselves on the back with the adoption of mom-and-apple-pie resolutions is pointless and misleading, if there is no follow-through in practice. The same thing is true with respect to our doctrine, which must be confessed in both word and deed.
The mission of the Church is the Gospel, which is its own reason for being and not some means to another end. It is accomplished among us and throughout the world by the ways and means of the Word, that is, by the preaching of repentance for the forgiveness of sins, by Holy Baptism, by ongoing catechesis in the Law and the Gospel, by the regular and real practice of Confession & Absolution, and by the faithful administration of the Holy Communion. It is by those ways and means of the Gospel that congregations and individual Christians are daily and richly revitalized in the faith and life of Christ, in whom alone the Kingdom of God is at hand.
Subscribe to:
Posts (Atom)