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Pastor's Message Welcoming Motion? On Saturday April 19th the delegates to the 2008 Biennial Convention of the BC Synod passed a resolution which made the BC Synod a “welcoming synod.” The Committee on Reference and Counsel recommended the following motion for action by the assembly: R&C0801: “I move that the BC Synod in convention affirm that people of all sexual orientations and gender identities share the worth that comes from being persons created by God and are welcomed into the full life of the synod, in accordance with its constitution and bylaws and its policies.” Following debate on the motion, chairperson Bishop Gerhard Preibisch, called the question. He asked those in favor of the motion to say “aye” and those opposed to say “no.” Following the voice vote on the motion, Bishop Preibisch declared the motion had passed. Motion R&C0801 modified the proposed motion put forward by the Committee for Faith and Society as found in the bulletin of reports for the convention. Their welcoming motion read: “Be it resolved that the BC Synod affirm that people of all sexual orientations and gender identities share the worth that comes from being persons created by God and are welcomed into the full life of the synod.” It was the Committee on Reference and Counsel that added the phrase found at the end of the motion: “in accordance with its constitution and bylaws and its policies.” Neither the chair of the Committee of Reference and Counsel or the chair of the Committee For Faith and Society explained the meaning of the various phrases which made up motion R&C0801. However, the chair of the convention, the chair of the Committee on Faith and Society, together with Emily Eastwood, a representative of Lutherans Concerned North America (LCNA) and Lionel Ketola, a representative of Lutherans Concerned in Canada (LCIC), offered the following interpretation of the subject motion. They assured all those present that the subject motion was not to be interpreted in a way which: (a) declared homosexuality or homosexual behavior was not a sin; (b) permitted marriage of same gender couples and/or the blessing of their unions; and/or (c) permitted the ordination of non-celibate homosexuals. It was emphasized that motion R&C0801 was merely a statement of welcome, nothing more, and nothing less. LCNA and LCIC are organizations which minister to and advocate for gay, lesbian, bisexual and transgendered people in the ELCIC and ELCA (our American sister church). Neither of the representatives of LCNA or LCIC were delegates to our synod convention. Neither the LCNA or LCIC have any official status in the ELCIC. Ms. Eastwood and Mr. Ketola were given voice only, that is, the right to speak to the debate on the welcoming motion and a subsequent motion calling congregations of our synod to explore becoming “Reconciled in Christ” congregations (“Reconciled in Christ” is a designation created by the LCNA). Was the analysis of these experts accurate? Was motion R&C0801 really just a welcoming motion which did not change our synod’s understanding of human sexuality, homosexuality, marriage, family and the faith and life of our synod? The answer is technically “yes”. However, upon closer examination and reflection on the wording of the motion, taken together with the context within which the motion was passed, it reveals that our synod is a house divided and reflects a new direction for the BC synod and the ELCIC. Motion R&C0801 has three parts, namely, (1) a thesis statement relating to sexual orientation and gender identity; (2) a welcome into the full life of the BC synod; and (3) a statement of qualification. The affirmation of the God given and God sanctioned nature of all sexual orientations and gender identities is immediately followed by a welcome into the full life of the synod. What does the phrase “full life of the synod” mean? Once again no official explanation of the phrase was given, however; our synod constitution declares that the membership of the synod consists of congregations and their baptized members who are recognized by the synod as a regional expression of the church (Bylaw 2, Section 1 of the BC Synod Constitution). The full life of the synod therefore includes membership (by baptism, confirmation, transfer or affirmation) in a member congregation of this synod together with the possibility of participating in the governance of the synod. Participation in the life of a congregation opens up these possibilities: participation in worship, discipleship, service, evangelism, stewardship of time, talent and treasures, receipt of the sacraments, marriage in the church, Holy Baptism and instruction in the Christian faith for children; a life of piety (as called by the Holy Spirit), and rejection of the evil one. The synod is responsible for the recruiting, training, examining, ordaining, consecrating, rostering, supporting and mentoring clergy and lay diaconal ministers from its membership. Pastors rostered by the synod are called to preach, teach, commune, confirm, marry, bury, inculcate piety, visit the sick, keep records, and administer in the congregations of a synod. The life of the synod is governed by a synod convention consisting of delegates elected by member congregations, a synod council, an executive composed of lay persons and clergy persons, a bishop, and standing committees. These offices are filled by members of the synod (except bishop) who may be any clergy person rostered in the ELCIC. The full life of the synod includes the possibility of marriage in the church, ordination and service on synod council, the executive or any standing committee. The thesis statement does not refer to Holy Scriptures, that is, the canonical books of the Old and New Testaments in support of its thesis on sexual orientation or gender identity. However, the phrase “in accordance with its constitution and bylaws and its policies” brings to bear the governing documents of our synod, which make reference to Holy Scriptures, the Lutheran Confessions and certain policies and teachings of the church which are relevant to the issues at hand. Our synod constitution provides that “the Holy Scriptures of the Old and New Testaments are the inspired Word of God, through which God still speaks and as the only source of the Church’s doctrine and the authoritative standard for the faith and life of the Church.” (Article 3, Section 3). Our Synod also affirms that the Lutheran Confessions as found in the Book of Concord witness the way Holy Scriptures have been correctly understood, explained and confessed (Article 3, Section 4). The Holy Scriptures are not neutral with respect to sexual orientation and how it is expressed. Jesus made some very important statements concerning sexual orientation and gender identity in the Gospels. He reaffirmed the creation of woman and man in the image of God and God’s creation of marriage as the institution in which human sexuality is expressed. (Mark 10:6-9, Matthew 19:4-6 and John 2:1-11) He offered some very strict conditions for divorce (Mark 10:1-10, Matthew 5:31-32, Matthew 19:1-12 and Luke 16:18). Jesus condemned many sexual sins, including, adultery (Matthew 5:27-29, 32, Matthew 15:19, Matthew 19:9, Mark 7:21 Mark 10:11-12, 19 and Luke 16:18), lust and other sexual immorality (Matthew 15:18-20 and Mark 7:20-22). All these teachings are based on the law of God given by Moses in the first five books of the Old Testament. This law testified to the creation of man and woman and marriage in a state of innocence and the fall of mankind by original sin. The law affirmed marriage (in the fallen world) and prohibited incest, adultery, bestiality and homosexual behavior (Leviticus 18 and 20). Jesus came not to abolish, but to fulfill this law (Matthew 5:16-18). The Apostle Paul also made some very important statements concerning marriage and the expression of human sexuality. He affirmed marriage and encouraged husbands and wives to love one another and submit to one another (1 Corinthians 7:2-4, 10-12, 14-16, Ephesians 5:22-33). He spoke against: divorce (1 Corinthians 7:11-13, 27); adultery (1 Corinthians 6:9 and 1 Timothy 1:10); incest (1 Corinthians 5:1-12) and homosexual behavior (Romans 1:26-27 and 1 Corinthians 6:9-10). Paul also made this thesis statement about baptism “you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (1 Corinthians 6:11). Paul declared that the work of the Holy Spirit in the life of the baptized caused a transformation in them. Sinners were transformed and lives were changed, including, the lives of adulterers, alcoholics, the sexually immoral and homosexuals (1 Corinthians 6:9-11). The Lutheran confessions have described marriage as a natural right and an order of creation (Article XXIII of the Augsburg Confession and Article XXIII of the Apology). The confessions also state that the church is powerless to alter the estate of marriage as God ordained it, which may include, the abolition of the distinction between the sexes in marriage (Smalcald Articles Part III, Article XI). The legalization of civil same gender marriage caused Pastors in the ELCIC to question whether rostered pastors are permitted to officiate at marriage ceremonies for same gender couples. In a letter dated July 2003, the ELCIC’s Conference of Bishops held that no church policy permitted same gender marriage. The Pastoral Letter declared: Christian faith affirms marriage as a covenant of fidelity--a dynamic, lifelong commitment of one man and one woman in a personal and sexual union. … Marriage is not simply a legal transaction which can be broken when the conditions under which it was entered no longer exist. …… This union embodies God's loving purpose to create and enrich life. Our denomination has struggled with its policy on homosexuality, which comes from a 1970 statement adopted by the ELCA which states: Scientific research has not been able to provide conclusive evidence regarding the causes of homosexuality. Nevertheless, homosexuality is viewed biblically as a departure from the heterosexual structure of God's creation. Persons who engage in homosexual behavior are sinners only as are all other persons--alienated from God and neighbor. The delegates to the ELCIC’s 2005 and 2007 biennial national conventions defeated motions (put forward by our National Church Council) which would have suspended the existing policy on homosexuality and permitted a local congregational and synodical option, respectively, to bless the union of same gender couples. Our denomination’s policy on homosexuality has been interpreted to prohibit the ordination of non-celibate homosexuals. The expert analysis of the subject motion was technically correct, it did not permit same gender marriage or the ordination of non-celibate homosexual people. The experts could make the statements they made because the Committee on Reference and Counsel attached the phrase of limitation. The statement of limitation was a “law and order” provision, which made the welcoming motion conform to the existing law codes of the synod and the national church. However, when the passage of the motion is viewed in the context and tone of the entire synod convention, evidence exists that the passage of the welcoming motion represented a turning point in a new direction for our synod and our church. Evidence of this turning point was manifest in the sermon delivered by Bishop Gerhard Preibisch. He set the tone for the convention and his understanding the theology behind the welcoming motion. He declared: “What Jesus said and did in his lifetime is our window into the heart of God. Looking into that window I see that we are called to welcome all people into the full life of the church, but especially the poor, the disenfranchised and those who because of their sexual orientation or other reasons feel excluded. Some may ask: “what then do we make of the passages in scripture which are often seen to suggest otherwise?” For an answer we can only point to Jesus, the Living Word of God. He is the only One who can help us interpret scripture and understand what God's will is for us today. From Jesus we learn that simply following precepts in the Bible is not enough nor does it make us followers of Jesus. To follow Jesus requires courage. Perhaps, more than courage, it requires trust –– trusting that the One who calls us to follow also walks with us.” (See Footnote #1) Bishop Preibisch acknowledged the existence of verses in Holy Scripture which have been interpreted as prohibitions against the marriage/blessing of same gender couples and the ordination of non-celibate homosexuals. At the same time, he called our church to reexamine and reinterpret the limiting scriptures in light of Jesus, the Living Word and what God wants for us today. Jesus’ actions in the scriptures are interpretive tools. Jesus’ action of calling the marginalized and the outcast into fellowship with God can be used to reinterpret scripture which appears to limit that call. It should be noted that when Jesus was accused by the Pharisees of condoning sin by associating with sinners he declared that he was their physician who had come to heal the sinner and the marginalized, not sanctify their plight in life. In light of the foregoing discussion, what kind of church does motion R&C0801 welcome gay, lesbian, bisexual and transgendered people to? The discussion and debate around the subject motion, whether on the floor of the convention, at coffee time, dinner time and/and around listening circles, revealed that delegates to the convention possessed deeply held convictions about whether homosexuality is or is not a sin. Predictably, if a speaker believed homosexuality was not a sin, the welcome extended was not qualified. In the same way, if a speaker believed that homosexuality was a sin, the welcome was extended to all. A welcome, regardless of one’s sexual orientation or gender identity, to hear the proclamation of the law which would result in an awareness of one’s sinfulness and desire for transformation (repentance) and the proclamation of the Gospel of forgiveness and the possibility of new life. How are gay, lesbian, bisexual and transgendered (GLBT) people to respond to this divided welcome? One way to respond is do nothing and wait for the ELCIC, its synods and congregations to clarify what the welcome into the full life of the synod means and to remove any impediments to that full life of the synod by GLBT people. Another response to our divided welcome is to test the welcome by some action which forces the church to reexamine its governing documents or policies. GLBT people have waited patiently and a process of internal reexamination has been ongoing. As stated earlier GLBT people have formed organizations for ministry and advocacy and testing has begun. Our church has been engaged in the process of reexamining our position with respect to marriage, family and sexual orientation in a methodical way. As evidenced by the NCC’s motions at the 2005 and 2007 national conventions, which would have permitted the blessing of same gender couples. The NCC has also put together a task force which will rewrite the ELCIC’s policy on human sexuality in the context of marriage, family and the faith and life of the church. The new policy on human sexuality would have to be approved by the delegates at a national convention (slated for the 2011 national convention). This process continues to move forward. Bishop Preibisch’s sermon for the opening of the Synod convention called the church to test itself. He closed his sermon with reference to Reverend Martin Luther King Jr., whose life was dedicated to the advancement of the life of African American people in the US. He fought discrimination against African Americans through preaching, teaching and civil action, sometimes involving civil disobedience. He convinced African American people to stop riding the buses during the Montgomery bus boycott. His life was threatened for leading the boycott. In the depth of his despair he heard a voice which said: “Martin Luther,” the voice said, “stand up for righteousness. Stand up for justice. Stand up for truth. And, lo, I will be with you, even until the end of the world.”King was convinced it was the voice of Jesus.” (See Footnote #2) With these wordsI believe that Bishop Preibisch was calling our synod and national church to look at our practices. He asked us to consider whether our policies, procedures, teachings and practices make people of marginalized status (by reason of poverty or sexual orientation), feel excluded by, and thus discriminated against by, our church. He called our church to be like King and be engaged in a civil rights movement in Jesus’ name. He called us to be prophetic and end discriminatory practices regardless of the cost. As it turned out, Bishop Preibisch’s sermon of April 17th was prophetic. The welcome of persons of all sexual orientations and gender identities was put to a test. Mr. Ketola’s is not endorsed for ordination or otherwise qualified to serve as a minister of word and sacrament by the Bishop of the Eastern Synod or any other synod. In a letter to the Holy Cross congregation dated April 30, 2008, the Synodical Bishop Pryse admonished the people of Holy Cross Lutheran not to ordain Mr. Ketola. The Bishop stated that while he is fully committed to “work toward ending practices that preclude the full participation of all God’s people in the life of the church, regardless of sexual orientation,” (Footnote #5) he would reluctantly have to initiate disciplinary proceedings against the congregation if they did not heed his warnings. Mr. Ketola is being ordained "extra ordinem" or “outside the regular rule.” The ordination is allegedly being conducted under provisions from the Book of Concord which permit ordination by a congregation when bishops refuse to ordain candidates. These provisions include statements made in the writing of the Book of Concord entitled “Treatise on the Power and Primacy of the Pope” page 332 paragraph 72 and Article X, Part III paragraph 1-3 of the “Smalcald Articles.” (Footnote #6) It will be interesting to see whether Mr. Ketola’s ordination goes forward on May 16th. If it does, the Bishop of the Eastern Synod will be required to take steps to discipline the congregation. If the Bishop of the Eastern Synod failed to act he would be in violation of the governing documents of the Eastern Synod. If the congregation is found to have committed acts in violation of the governing documents, teachings and policies of the various levels of our church and are disciplined, this decision may be appealed to the ELCIC’s Court of Adjudication for a final ruling. However, an adverse decision by the Court of Adjudication could be appealed to a human rights commission and/or the Canadian court system. If, God forbid, this situation unfolded in the way described above, a real question exists as to how our secular courts and human rights commissions would rule in a case like this; especially in light of the division in our church regarding the issue of the full inclusion of gays, lesbians, bisexuals and transgendered (“GLBT”) people in the life of the church. While policies exist which preclude marriage and ordination of GLBT people, as stated above, the leadership of our church at the national and synodical levels have and continue to take concrete steps toward their full inclusion. Bishops of our church have affirmed, in letters and sermons, their resolve to work toward the removal of barriers to the full participation in the life of the church by GLBT people. Moreover, what if testimony were elicited that non-celibate GLTB people are currently serving as pastors in the church, albeit without official sanction and perhaps without the knowledge of the leadership of the church. The courts or tribunals would be forced to look at ordination and who has the right to ordain candidates. The courts would have to ask the question of whether in light of the divided minds in our church about GLBT people and the public statements made by our bishops, whether the bishops are unreasonable in failing to ordain Mr. Ketola. Under these circumstances it may be very difficult for a court or human rights tribunal to rule against Holy Cross congregation. Judicial action could very well decide which direction our church will go. What is going to happen? Which way are we to go? “He has showed you, O man, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God. (Micah 6:8) The word “synod” comes from the Latin “synodus,” and Greek word “synados” both translated “meeting.” The Greek word “synados” finds its roots in the words “syn” meaning “together” and “hodos” meaning “road or walk.” The protestant reformation declared that on that in our walk with God every person has the right to read and interpret the Bible in the way that person believes is true and correct. It is a fundamental tenant of Protestantism that people not be forced to believe anything. However, the Book of Concord testifies to the fact that as Lutheran Christians our walk with God as a group meant that we had to find common ground in our interpretation of scriptures as reflected in that book. Today in the ELCIC we are not walking together, we are not interpreting the Bible in the same way. There are those who want the ELCIC to walk down a road of full inclusion of GLBT in the life of the church, including, ordination and marriage. However, there is a drag on the church from going that direction. The drag is those of us who constantly and consistently have said “no” to going that direction. As a result we are accused of: being in the way of the Gospel being interpreted and expressed in its ultimate form; hampering the full expression of faith in the church and making our church an unwelcome place by holding onto antiquated and discriminatory beliefs about GLBT people and the scriptures. The question must be asked as to how long we can continue in this state of affairs? Can the ELCIC stand if it is pulled in one direction and pulled back at the same time? Only God knows. The church has always confessed that, by his incarnation, suffering, death and resurrection, Jesus sets people free from sin, death and the devil. The question must be asked whether the ELCIC’s new direction for the inclusion of GLBT people in the life of the church sets them free from sin, death and the devil? There are many of us who don’t believe so. We cannot go down that road voluntarily or be forced down that road by judicial action.
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© Grace Lutheran Church Kelowna 2006 |
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