Preus Keynotes Mass FOCL Rally
By Alan Waite
"A huge success," said an elated FOCL President, the Rev. Phil Lee, "better than we'd hoped for!" Lee referred to FOCL's May 19th Sacramento Rally: "God's Word: Our Great Heritage," which featured ke~ote speaker and former American Lutheran Church President, the Rev. Dr. David Preus. Several hundred people turned out to hear Dr. Preus urge the Fellowship of Confessional Lutherans (FOCL) to maintain its operness to diversity within the ELCA, while standing firm upon the Lutheran confessions. Preus' 40 minute address highlighted FOCL's first mass rally, which also featured the co-editors of FOCL-POINT the Rev. Dr, George Muedeking, former editor of the Lutheran Standard and Alan Waite, Sacramento business executive.
Dr. Preus' message underlined the increasingly difficult task facing the Evangelical Lutheran Church in America' CELCA) as it spreads the Gospel in a "post-Christian" culture characterized by a "pluralism" of beliefs. He cautioned, "The Word of God can accommodate to a wide variety of cultural life-styles.. .but every culture and that which any culture might suggest as being fight or good, must be judged by Christ in the Scriptures, and the Confessions that we have held to."
FOCL Vice-president, the Rev. Michael Murphy, hosted the event, declaring that FOCL will devote itself 10 dialogue and be open to diverse viewpoints, but always it will lift up the Lutheran Confessions wherever possible and fruitful.
Dr. Muedeking reminded the packed sanctuary that throughout the church's history, people have tried to make God different from how He chose to reveal Himself in the Scriptures. Muedeking warned against "weak, error-prone, mortal humans. ..tell(ing) what God should have said and should have been like, rather than accepting the affirmations of the inspired Word of God." Recited as example, a resolution before the 1991 Sierra Pacific Synod Assembly which had called upon the congregations to lift up the Bible's exhortation to unity~ut was defeated.
Mr. Waite, representing a lay perspective, called upon FOCL to be visibly involved in parish and synod affairs. "The battle lines have already been drawn long ago amongst the clergy The struggle now is in the pews for the hearts and minds of the laity," he said.
A combined choir from four Sacramento area congregations offered the anthem, "Beautiful Savior" and joined rally participants in several inspiring hymns.
FOCL membership has increased sharply since the rally, and dozens of video and audio tapes have been requested. Video tapes (VHS format) are available through FOCL for a $10.00 donation.
Dr. Preus' closing comments summarized the spirit and message of this first FOCL rally: "(We must be) open and forthright about what we believe and why we believe it; and do our very level best to make sure we stand firm with 'God's Word, Our Great Heritage."
THE WORD-OUR HERITAGE*
by David Preus
*Excerpted from his FOCL RALLY address
It s tremendously important that we recognize that one of the things a church has to do in order to be united, is to be able to have open, honest, forthright declarations of what people understand the Word of God to be, as addressed to particular situations
Some things must be contended for over and over again. Certainly in our day and age such struggling takes place with great difficulty. We struggle as people who have discovered our oneness in the Lord Jesus Christ who is the focus of the Scriptures. The Word ofGod is the record ofwhat God has done forhis people, pre-eminently through Jesus of Nazareth. That is the heart of what the Word of God is all about.
It is ourgreat mission opponunity to say with the Apostle, "I am not ashamed of the Gospel; it is the power of God onto salvation." It is for us to rejoice in the ability, as often and as publicly as possible, unhesitatingly to speak the name of Jesus Christ with love, thanks and authority. Everyone of us has the opporturtity to do this to name the Name, and to indicate without shame that we are one of those who believe that Jesus is Lord now and forever.
This means we must canry that Gospel into our culture. American culture, however, is a post-Christian society-atleast in the sense that them no longeris a general consensus about God, Christ, the Bible or the Christian faith. We no longer have a common collection of what it is that people are taught as being foundational for society. For example, polls discover that 59% of Americans cannot tell you outside what city Jesus was crucified. It is a post-Christian era.
This situation, however, may provide us with great opportunity to be theevangelists that we are meant to be. It is past time for recognizing that the mission field is here as well as over there someplace. We are the people who are to speak the Word of God into our society's ears, whether it be a Christian or a post-Christian. culture. To speak his Word is the charge we have been given within a culture obsessed with self-fulfillment talk, obsessed with the notion that everything worth while can be generated from within one's self.
Fulfill yourself, says the culture. You are the one that makes it all happen. And you are the one then, that ought to get the credit. So feel good about yourself!
I don't think that is really possible. If you stick only with yourself, you are going to wind up in trouble, deep trouble. That advice is contrary to, and foreign to, the Word of God.
Fulfillment is a gift from God. It has to do with belonging to God by virtue ofthe claim of Christ. You are fuifliled because you have been addressed. God says to you, "You belong to me; you are my child, my friend, through Christ, by the grace of God." We who deserve nothing have been made citizens of the Kingdom.
How can you improve on that? Guilt is taken away not because you feel so good about yourselfthat the guilt is no longer there, but because of the word of forgiveness. Guilt has been nailed to the cross. This is the Word of God that comes to a society culturally obsessed with the idea of self-fulfillment.
We are also in a society that culturally declares religious pluralism to be a good in itself. Pluralism is obviously a reality. In order forus to live togetherpeaceably there has to be a way for us to affirm pluralism.
Would-be prophets, however, suggest that pluralism is the way it ought to be: God has all these different ways ofspeaking to His people, they say. It's our responsibility For goodness's sake to stay away from the missionary' business. Lay low when it comes to attempting to share your faith with somebody else. Dialogue is espoused,
It is true-dialogue has to be done. If we are to be faithful to the Word of God, we must witness to the faith that is in us and to the Word of God as it is taught in our churches. But our faith is not simply one among many. Scripture certainly makes clew that there is "a Way, a Truth and a Life." Itis our business to share that faith wherever and however we can, as wimesses to the God who has made himselfknown to us through Jesus Christ-a tnnns-culturtl Cod, a trans-religious God. A peaceful pluralistic society? Yes, but not one in which we fail to stand openly for that which we believe to be the very truth of God.
We are also part of a culture that foregoes ethics for life-styles. One way this post-Christian culture has afflicted us is in affirming that there are abundant varieties of life-styles, equally legitimate. Yes, we are all different, and even within family settings our life-styles differ.
For instance, in some churches everybody is always hugging each other. It seems appropriate for them,. it makes me nervous. But it is a difference you can live with.
There are some differences that get into the matter of biblical faithfulness, that have to do with affirmations from the Word of God. They can't be passed off simply as different life-styles. You can't pass off murdering as simply a different life-style. Or thievery. It is not wrong because a particular culture says it is wrong. Thievery is wrong because God has declared it wrong.
Out here in this neck of the country you are involved in questions arising out of our sexual ethics. Is them something that can be declared wrong and something that can be declared right about how we deport ourselves as sexual human beings? That the sanctity of sexual consummation is limited to marriage, is a clear teaching of the Scripture, inline with the 2000 year tradition of the church. Sexual consummation is identified with marriage. Outside of marriage it is wrong. While we have always had trouble living up to it, most generations have not had trouble agreeing to the rightness of sexual life within marriage and the wrongness of sexual life – taken to the point of intercourse – outside heterosexual marriage.
It is now suggested we must rewrite our sexual codes of ethics. I believe it is imperative that those of us who think there is a clear decisive word from God on this subject consistent with Christ, the Scriptures and our confessional heritage, must speak the fact openly, as lovingly as we are capable of doing while attempting to listen to those who are of a contrary mind.
This issue must be dealt with along with alt other ethical questions to which a biblical address is made. All must be determined on the basis of faithfulness to the Word of God and not on the basis of cultural whimsy.
The Word of God can accommodate to a wide variation of cultural life-styles. Think of music, folk-ways or food. But that which any culture suggests as right or good must be judged by Christ in the Scriptures and our Lutheran Confessions.
It is important that groups such as FOCL are formal to give each other encouragement to stand up and be counted when it is so easy to be intimidated. It is important openly and freely to speak the word that God has spoken to us. It is essential that a church be able to have its different points of view enunciated openly and frankly, essential to listen to others as openly and freely as we want them to listen to us. If that happens, I have confidence that God will see his church through whatever particular dilemmas we find ourselves in at any given time.
A Pastor’s View of the Assembly
After the experiences of the past several assemblies, I went to the Fresno meeting expecting – almost resigned – to more of the same disturbing "special interest group" mentality.
But what happened? Well, there seemed to be a tone of moderation or middle ground that prevailed, especially during the deliberations on the resolutions. For example, the resolution calling the Synod to "express regret at the conditional expulsion:" of the two San Francisco congregations involved in irregular ordinations was defeated.
On the other hand, the resolution urging the congregations to affirm, lift up, and stress wherever possible our unique confessional Lutheran heritage during 1991, was also defeated. The best sense I could make of this was that the mood of the Assembly was to avoid any perceived extremes, either to the left or to the right. I will admit to a strong bias in favor of the confessional heritage; nonetheless, I must wonder why the Assembly would defeat a resolution urging congregations to find ways intentionally to stress our confessional Lutheran heritage.
The Assembly was, for this delegate, a good step in the right direction. We hope the words of Dr. Timothy Lull did not fall on deaf ears when he warned of the tendency for Christians to forget the basic teachings, and spoke of the need for a "constant return to Bible and Catechism" as we live out our Christian faith in daily life.
Phil Lee
CONFESSIONAL STUDY: AN URGENT NEED
By Gordon Selbo
I was almost ready to stand and applaud when Bishop Chilstrom stated at our recent Synod Assembly that the greatest need in the ELCA today is for revival. We fuss and fume about a lot of things in the church, most of them good and positive, but also some which are more than a bit irrelevant to the church's identity and its reason for being.
To me one of the alarm signals at the Assembly was the strange rejection of a resolution from a Marysville congregation which called for renewed emphasis and study of the Confessions of the Lutheran Church throughout the Synod during 1991. There may be some legitimate reason for voting down such a resolution, e.g., we are already involved in a heavy Mission '90 program with videos, Bible readings, and evangelism.
I was not so much dismayed with the result of the vote as with the reasons given in opposition. The limited time available for discussion of resolutions can often give rise to misconceptions and contusion when it comes time to vote. I believe this must have been the case for most ofthe delegates regarding the Marysville "Confessional Unity" resolution. The arguments against it were perplexing indeed. I heard these, for example:
• Somehow there must have been a 'hidden agenda" behind this resolution.
If I were a member of the Marysville congregation, I would resent the inference.. A hidden agenda? To impugn motives is hardly an argument. Why not deal with the substance of the resolution itself rather than with imagined devious motives?
• This resolution could be used as a "club" to wield over others in a self-righteous manner.
Anything can be used as a club if one wishes. Some use the Bible that way, but that surely ought not keep us from studying it. For those who want to slam others, so be it. Malpractice should not keep us from doing it right.
• To stress our Confessions would hinder ecumenical progress.
Responsible church leaders and theologians have repeatedly told us that our greatest contribution to the ecumenical movement is to understand and clarify our Lutheran heritage. We expect the same of others in the faith. Fuzziness or hesitancy concerning our own confessional statements is hardly a great ecumenical gesture. Indeed, the Augsburg Confession itself was, and is, an ecumenical and conciliatory statement.
• A study of our confessional documents would only serve to tear down and divide our ELCA.
I had thought an along that our Lutheran Confessions are the statements of faith that unite, not divide us. (See ELCA Constitution, 2.04; .05; .06; and 2.07). How unfortunate that some see them as a cause for division!
• Since we are all faithful to the Lutheran Confessions. why a special emphasis?
The same, I suppose, could be said of the Bible. We believe and teach it. But a continuing study and application of it is imperative, e.g., as in our Mission '90 "New Ventures in Bible Reading" emphasis.
As Dr Robert Jenson said in addressing a gathering of over a thousand pastors and lay leaders of the ELCA last summer, "If the church is to have creeds, canon and confessions, those in the church entrusted with them must for all their lives be dedicated students. Even superficial observation of our church's present discourse. ..must awaken the gravest doubt about this dedication."
He challenged, "Instead of rhetoric or analysis, let me this Lime be blunt and merely ask this of you and of myself – Most of you have copies of the Book of Concord – when did yours last come off the shelf and why and for how long?"
Many of us are properly shamed by such a question. What of the laity? How many of our folk know anything at all of the Augsburg Confession or of the Large Catechism, to say nothing of the Formula of Concord? These statements of our Lutheran faith are not to be relegated to the status of words on paper alone. To be largely ignorant of their content is for Lutherans to be inconsistent at best and hypocritical at worst. My conviction is: if we are to be faithful, if there is to be renewal and revival, we need desperately to return to our founding documents for orientation.
Let's forget our specious and sometimes ridiculous objections to celebrating our confessional heritage. Let's constantly return to the basics.
FOCL POINT is the quarterly newsletter of the Fellowship of Confessional Lutherans. It’s purpose and vision come from the commitment of it’s members to the Confessional integrity of the ELCA, and from their desire to be a pro-active voice within the Church. If you have any comments you would like to share with us please feel free to write to the editors with your thoughts. Also if you and your congregation would like to become supporters of our fellowship and receive additional copies of our newsletter, please fill out the form below and send it to our office. Our fellow ship is supported solely by the contributions of its members. Please prayerfully consider your involvement in and support of the work of this fellowship. Your church needs your and our influence. We hope to hear from you soon.
READER RESPONSES
A Lay View of the 1991 Synod Assembly
As a first-time Synod delegate. I felt this Assembly had much to offer that was meaningful and centered in Scripture. Worship services, led by Synod Bishop Lyle Miller and ELCA Bishop Herbert Chilstrom, were outstanding. The daily Bible studies by Marj Leegard were exceptional in content and presentation. I was impressed with certain of the inspirational messages, particularly Dr. Timothy Lull's on the "Call to Discipleship" and that by William Diehl on "Arenas of Ministry". That Christians should consider their occupation as an arena of ministry to the Lord, has not been stressed enough, I believe.
In regard to voting on the resolutions, however, there appeared to be an undercurrent of activity with every different agenda in mind. The political stance was often disturbing and in most cases, not the true business of the church. Nor is the church a place where strident factions should seek to gain power. Is it not the Spirit that "calls, gathers and enlightens"? And should He not be our guide in all matters? Jesus spoke in terms of servanthood: and the Apostle Paul exhorted us to have a "'unity in the Spirit" (Ephesians 4:3).
While social issues are important, I wondered why them was no mention of other issues which are as relevant as those revolving around race, gender and sex. The undermining of family life and values, problems regarding education and New Age philosophies, the media bias on religion-these are but a few issues facing us daily. Why are we leaving these challenges to other denominations?
Finally, with the assembly's rejection of the resolution on "'Celebrating our Confessional Heritage", I sensed a need for much prayer and soul searching. It was discouraging that delegates could not affirm our unity in regard to the place of our confessional documents and scriptural foundations. FOCL needs our support as it attempts to raise awareness of these concerns.
Arlet Vollers
Mission Statement
The fellowship of confessional Lutherans (F.O.C.L.) Is an organization of clergy and lay persons who are concerned that the present prevailing mood within our church is one of cultural accommodation and theological relativization and who seek therefore to promote Confessional integrity and biblical theological fidelity by:
1) Establishing a voice for confessional/Evangelical concerns;
2) Creating mutual support of systems for its participants;
3) Providing a source of information sharing and educational opportunities;
4) Encouraging theological dialogue; and
5) Being understanding and sensitive to issues of theology, mission and ministry.
As an organization, F.O.C.L. seeks"
1) The guidance of the Holy Spirit and to glorify Christ in all we do and say;
2) To be a positive, pro-active and affirming presence within our Church; and
3) To influence Synodical and National Church practice and policy.
As part of our commitment to the Scriptures and the Confessions of the Lutheran Church, we have identified six major areas of concern that we believe to be central in maintaining a sound Lutheran theological identity within the Church catholic. These areas appear to be suffering significant departures from the faith "once delivered to the saints." They are: The Mystery of God; the Human Condition; the Uniqueness of Christ; the Place and Authority of Scripture; the Christian life; the Church.
Editorial Office Address
3020 Whitney Avenue
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F.O.C.L. BOARD
Ms Nadine Baughman
Dr. William Bragstad
Mrs. Christine Brodnax
Mr. Ulrich Christiansen
Rev. Timothy Feaser
Rev. James Hoefer
Mrs. Lee Horn
Rev. Phil Lee
Dr. George Muedeking
Rev. Michael Murphy
Rev. Daniel Selbo
Rev. Gordon Selbo
Mrs. Arlet Vollers
Mr. Alan Waite
F.O.C.L. Point Editors
Rev. Dr. George Muedeking
Mr. Alan Waite
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