Captain Thin

On this day—February 27—our Anglican friends remember the George Herbert. Let us join with them in doing so.

Prayer: O Lord, we remember with thanks this day your servant George Herbert, priest and poet. May his writings, which speak beautifully and deeply of Your grace, be for us a source of comfort, and a strengthening of faith also for all who believe the Gospel. In the name of Jesus Christ—Herbert’s Lord and our Lord—we pray. Amen.

THE AGONIE

     Philosophers have measur’d mountains,
Fathom’d the depths of seas, of states, of kings,
Walk’d with a staffe to heav’n, and traced fountains:
     But there are two vast, spacious things,
The which to measure it doth more behove,
Yet few there are that found them; Sinne and Love.

     Who would know Sinne, let him repair
Unto mount Olivet; there shall he see
A man so wrung with pains, that all his hair,
     His skinne, his garments bloudie be.
Sinne is that presse and vice, which forceth pain
To hunt his cruell food through ev’ry vein.

     Who knows not Love, let him assay
And taste that juice, which on the crosse a pike
Did set again abroach; then let him say
     If ever he did taste the like.
Love is that liquor sweet and most divine,
Which my God feels as bloud; but I, as wine.

– George Herbert

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The American Conservative has an interesting article entitled “Why Millenials Long for Liturgy.” You can probably guess what it’s about. A very brief selection:

America’s youth are leaving churches in droves. One in four young adults choose “unaffiliated” when asked about their religion, according to a 2012 Public Religion Research Institute poll, and 55 percent of those unaffiliated youth once had a religious identification when they were younger. Yet amidst this exodus, some church leaders have identified another movement as cause for hope: rather than abandoning Christianity, some young people are joining more traditional, liturgical denominations—notably the Roman Catholic, Anglican, and Orthodox branches of the faith. This trend is deeper than denominational waffling: it’s a search for meaning that goes to the heart of our postmodern age.

My question for readers is this: why don’t more of these young Christians looking for liturgy end up in Lutheran churches? As the article notes, most seem to go Roman Catholic, Orthodox, or Anglican.

Now it’s understandable why so many might end up Catholic. Assuming these Evangelicals are looking for a church that takes seriously the history of the Church, then Roman Catholicism is a fairly natural fit: with 67 million Catholics in the USA (about 23.9% of all Americans), they are certainly the most visible church. But why are Anglican and Orthodox churches such a drawing point where Lutherans aren’t? Anglicans and Orthodox Christians make up only 1.5% and 0.4% of all Americans respectively (2.32 million Anglican, and less than 1 million Orthodox). Lutherans, by contrast, more than double Anglicans and Orthodox put together (5.1% of all Americans, or 7.86 million people). Heck, there’s as many confessional Lutherans in The Lutheran Church—Missouri Synod alone as there are all Anglicans in the United States. So why don’t more Evangelicals-going-liturgical become Lutheran? Could it be that, despite having smaller numbers, Anglicans and the Orthodox have nevertheless presented more coherent denominational identities to the wider public? Have Lutherans been so insular that wider Christendom in North America isn’t clear who we are and what we believe?

If you’re a young Christian who went liturgical, why did you end up where you did? Had you even heard of Lutheranism? Did you (or do you even now) know what Lutherans think?

UPDATE (December 22): This post has roused interest elsewhere on the web. Gene Veith picked it up over at his blog Cranach, where more than 300 comments have accumulated in just over a day. And Anthony Sacramone provides his own go at an answer over at Strange Herring. To sum up his answer: “Lutherans are boring.” You’ll just to check out his (very good) post to see what he means by that.

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“2013 has been a deadly year for Christians across the world.”

So begins a recent article of mine at The Canadian Lutheran, in an attempt to remind us all that, in many places of the world, bearing the Name of Christ is still deadly serious. These Christians need our prayers, that Christ would support them in the midst of persecution. He who suffered for them suffers with them. May He give them strength.

If you follow religious news at all, chances are you’ve heard about the schisms and doctrinal battles happening in denominations like the Anglican Church of Canada and the Evangelical Lutheran Church in America. As these church bodies and others like them continue to move in an increasingly liberal direction (theologically speaking), congregations and individual Christians who make their stand on the Word of God often find themselves to be in the minority and, as a result, often become the targets of oppression from their denominations.

Enter an article of mine entitled “Standing Firm: The Cost of Confessing the Word of God” which appears in the most recent issue of The Canadian Lutheran. The article explores some of the difficulties facing Christians who affirm the authority of Scripture, and the sacrifices they often face for doing so. But the article doesn’t focus solely on the negative side of things: it also points out new opportunities for dialogue between denominations who do affirm the authority of Scripture – highlighting, for example, recent dialogue between Lutheran Church – Canada (LCC) & the Lutheran Church – Missouri Synod (LCMS) on the one side and the theologically conservative Anglican Church in North America (ACNA) on the other. It also notes the emergence of dialogue between the newly born North American Lutheran Church (NALC) and the LCMS. And it’s not just my thoughts you hear in the article: three major thinkers were kind enough to share their opinions on the subjects in question: the Rev. Dr. James I. Packer (of ACNA), Bishop John Bradosky (of NALC), and Dr. John R. Stephenson (of LCC). Their thoughts are well worth the read, I assure you. Read it for free online here.

On November 25, Justice Stephen Kelleher of the B.C. Supreme Court ruled in favour of the Diocese of New Westminster against four congregations who left the Anglican Church of Canada (ACoc) in 2008 to join the Anglican Network in Canada (ANiC), which was one of the founding members of the Anglican Church in North America (ACNA). The congregations in question are St Matthew’s (Abbotsford), St Matthias & St Luke’s (Vancouver), St John’s Shaughnessy (Vancouver), and Church of the Good Shepherd (Vancouver).

While such acts have become commonplace in the United States, there was hope that the differences between the Canadian and American legal systems would allow orthodox Anglicans the ability to retain their church properties as they leave the increasingly liberal Anglican Church of Canada. That hope has not been realized. The  decision prompted Anglican Network in Canada responded with a news release where they lamented the following:

Mr Justice Kelleher preferred to follow American legal principles rather than apply British and Canadian cases which have held that “As a rule, where a church organization is formed for the purpose of promoting certain defined doctrines of religion, the church property which it acquires is impressed with a trust to carry out that purpose, and a majority cannot divert the property to inconsistent uses against the protest of a minority however small.” (See Anderson v. Gislason 1920 Man. CA) He also chose not to apply established British and Canadian “cy pres” trust principles in dealing with the church properties.

There was, however, some small good news in the midst of the bad. Justice Kelleher ruled that $2.2 million that had been given in trust to the Good Shepherd congregation should remain in the hands of the ANiC congregation and not the diocese.

This news story, while bitter-sweet, hits home particularly hard for me as I have friends in the St. John’s Shaughnessy congregation. Keep orthodox Anglicans and Episcopaleans in your prayers as they struggle against the oppression of their national church bodies.

As I’m working pretty much all the time on my thesis at current, I can’t take much of a break for blogging. But I want to share, for your edification, a favourite passage from the sermons I’m working on. In my opinion, the thoughts expressed below are as relevant today as they were when the book was first printed in 1547. The first version has been slightly updated by myself (in case reading 16th century English is not your favourite pastime); the second is the selection as it was originally published.

A Modern Adaptation

If we profess Christ, why are we not ashamed to be ignorant of His doctrine? Any man is ashamed to be ignorant of the knowledge of his profession. A man is ashamed to be called a philosopher if he does not read books of philosophy. Likewise, men are ashamed to be called lawyers, astronomers, or physicians if they are ignorant of the books of law, astronomy, and medicine. How can any man then say that he professes Christ and His religion, but will not apply himself to read and hear and know the books of Christ’s Gospel and doctrine? Although other sciences are good, and no man can deny  that to be well-educated in them is also good, but this – our faith – is the chief thing and passes all others studies incomparably. What excuse shall we give at the last day before Christ if we delight to hear men’s fantasies and creations more than His most holy Gospel? What excuse can we give if we never make time to do the very thing we should do above all other things? What shall we say in our defense if we choose to read everything except Scripture, the very thing we ought to make time for before all other readings? Let us therefore apply ourselves, as much as we are able, to know God’s word by diligently hearing and reading it – as we must, if we truly profess to know God and have faith and trust in Him.

The Original

If we professe Christe why be we not ashamed to be ignoraunte in his doctrine? Seyng that euery man is ashamed to be ignoraunt in that learning, which he professeth. That man is ashamed, to be called a Philosophier, whiche readeth not the bookes of Philosophie, and to be called a lawyer and Astronomier, or a phisicion, that is ignoraunt in the bokes of law, Astronomie, and Phisicke. Howe can any man then saie, that he professeth Christ, and his religion, if he will not applye hymself, (as farfurther as he can or may conueniently) to reade and hear, & to knowe the bokes of Christes Gospel & doctrine. Although other sciences be good, and to be learned, yet no man can deny, but this is the chiefe, and passeth al other incomparably. What excuse shal we therfore make (at the last daie before Christ) that delight to reade, or heare mennes phantasies and inuencions, more then his moste holy Gospell, and will fynd no tyme to doo that, whiche chiefly (aboue all thynges) wee should do and wil rather reade other thynges, then that, for the whiche, we oughte rather to leaue readyng of all other thyngs. Let us therefore apply our selfes, as farfuth as we can haue tyme and leasure, to knowe Gods worde, by diligent hearing and readyng therof, as many as professe God, and haue faithe and trust in him.

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Selected from Thomas Cranmer’s “A fruitfull exhortation, to the readyng and knowledge of holy scripture.” Certayne Sermons, or Homelies. 1547.

The Evangelical Lutheran Church in America’s recent actions are forcing many Biblical Lutherans in the denomination to reconsider where their allegiances lie. Already, congregations are making plans to leave ELCA. While some will undoubtedly look to other established churches like LCMS (Lutheran Church – Missouri Synod)  and, to a lesser extent, WELS (Wisconsin Evangelical Lutheran Synod), others are suggesting a new North American Lutheran church might be in the works. Are Bible-believing ELCA Lutherans about to follow the new Anglican Church of North America’s example? Read the following article written by an ELCA pastor who was a voting member at the recent convention for his thoughts on the subject. The original article appears at Texanglican’s blog.

Kyrie Eleison. Christe Eleison. Kyrie Eleison.

Minneapolis…there’s something about this city that leads church bodies into temptation, and to abandoning the faith of the one, holy, catholic, and apostolic church.

As a “voting member” to the 2009 Churchwide Assembly of the Evangelical Lutheran Church in America (ELCA), I’ve witnessed firsthand the agony of a faithful, orthodox, minority crying out like a voice in the wilderness. In the same room where the General Convention of TEC voted to part ways with the rest of the Christian church and affirm +VGR, this week the ELCA Churchwide Assembly voted to “find ways for congregations that choose to do so to recognize lifelong, monogamous [sic], same-sex relationships”, and to ordain and “roster” (i.e. license) such persons as members of the clergy. It was no freak of weather that a tornado hit the convention center during deliberations, and broke the cross off the steeple of the church next door.

My overall feeling, after despair and righteous anger, was that this decision exposes an eschatological flaw in the structure of our “denomination”. The Scriptures, Ecumenical Creeds, writings of the Fathers, Magisterial works of the Reformers, and our Luthearn [sic] Confessions and catechisms in the Book of Concord all bear witness to the Truth, Jesus Christ, at work at present in his Holy Word and Sacraments in the power of the Holy Spirit within the life of the Church. Supposedly this Tradition is the norm of our proclamation, teaching, faith and life. In fact, the “social statement on sexuality” that also passed in Minneapolis, (by 66.6%!) frankly recognized that any vision of sexual relations outside of celibacy in singleness and chastity within marriage would be “in contradiction” and a departure from this lode of teaching and Tradition. The “bound consciences” of congregations, synods, and bishops to disagree with the ministry policy changes, and to retain traditionalist oversight over their own clergy and pastoral practices is enshrined within these changes, but as we know from Richard John Neuhaus, where orthodoxy becomes optional, it will eventually be proscribed.

Unfortunately, as in the case of TEC, this week’s small, supposedly representative deliberative body, became captive to the political designs of postmodernists dedicated to accomodating [sic] culture, appeasing sexual minorities, advocating for a gospel of “inclusiveness”, rejecting classical understandings of Scripture and tradition, and in general played into the wiles of the devil.

These decisions, quite frankly, do not represent the heart of American Lutheranism, which is made up of many different faithful streams, the vast majority of which are Scripture-centered, mere-Christian creedal, sacramental, Eucharist-centered, evangelical/missional, with a unique piety shaped by a classical Western liturgy, strong hymnody, catechisms, devotional Bible study, confession & forgiveness, daily remembrance of Baptism, and a larger social-ministry apparatus than any other U.S. Church.

My guess is about 10% of ELCA congregations, mainly urban, elite, and “progressive” will embrace these changes. The remaining 90% of congregations either see themselves too congregationally to care about this bizarre statement that has no authority under Scripture, or will be outraged at the rejection of the authority of Scripture, and the breaking of communion with our thriving orthodox Lutheran churches in the Global South developing world, our immigrant/migrant ethnic congregations (up until now the fastest growing within the ELCA), and grieve our creating a stumbling block for all Scriptural, Gospel-centered Christians: Protestant, Evangelicals, Anglican, Orthodox, and Roman Catholic alike.

Those who opposed these votes vehemently came from 2 particular streams, in ways that I think compare intriguingly to the faithful orthodox who have emerged from TEC into ACNA: the Scripture-centered Evangelical pietist Lutherans, and the evangelical catholic Lutherans; perhaps roughly comparable to the Evangelical and Anglo-Catholic parties who now comprise the ACNA.

Scandinavian Pietism, responsible for the vast number of Luthearn [sic] churches through the U.S. East and Midwest, focused on Scripture, discipleship, and holiness of life. The evangelical catholic movement within Lutheranism, particularly as represented by clergy in the Society of the Holy Trinity (STS, similar to SSC), see the Lutheran church more as a reform movement within the Western Church, destined for a relationship with Rome, liturgically maintaining the Western Rite with Gospel-centered proclamation of Jesus Christ, crucified.

Lutherans understand God’s Word as always at work in both law and gospel, together. The law kills, exposes sin, convicts of guilt, and declares God’s righteous judgment. The gospel comes as promise, as forgiveness for Christ’s sake, by grace alone without any merit on our part, and as a word that accomplishes in the hearer a new creation in Christ.

Perhaps this Churchwide Assembly and the ELCA as a whole now experiences the “law”, and rightly so. But for those who are faithful at the foot of Christ’s Cross, something new will emerge on the 3rd day.

A gathering of congregations in Indianapolis in September under the oversight of 6 or more retired bishops, seeks a new biblical, confessional, orthodox, missional Lutheran body in North America. Dozens of very large congregations, large swaths of evangelical catholic congregations, scores of rural pietist congregations, long-alienated Canadian congregations, and many African and Asian immigrant congregations will be represented. Do not expect an immediate “leaving” of the ELCA, or individual Synods (Dioceses) to withdraw, but the gradual emergence of a robust and faithful ecclesial substance. There have already been overtures to this group from streams of Christendom that have surprised me. In Christ, the future is bright.

Pray for us, dear readers. Know that under the “accidents” of this week’s actions, the “form” of Christ’s true church will yet be found within the Lutheran witness to the Gospel of Jesus Christ, within the one, holy, catholic, and apostolic church. Ora pro nobis.

Kyrie Eleison. Christe Eleison. Kyrie Eleison.

The Rev. Ryan Mills, STS

Pastor

Our Redeemer Lutheran Church, Grand Prairie, TXS