Notes from the Adult Forum

The Call To Ministry and Ministry Policy Changes in the ELCA

January 17, 2010

 

The session began with Pastor John leading an opening devotion and prayer based on the hymn We All Are One In Mission (ELW No. 576).

 

A.  The Call To Ministry

 

We looked at one of the questions asked every pastor during the Rite of Ordination:

Before almighty God, to whom you must give account, and in the presence of this assembly, I ask:

Will you assume this office, believing that the church's call is God's call to the ministry of word and sacrament?  Each ordinand responds: I will, and I ask God to help me.

 

Pastor John then reviewed a few of those whom God had called in the Bible, whose qualifications were less than stellar:

Abraham – though he is called “Father of the Faithful,” God has to reassure ad restate the promise to him numerous times, even as Abraham tried numerous times to rescue the promise by his own means;

Jacob – famous (infamous) as a deceitful brother;

Moses - a murderer;

David – an adulterer;

Judas – a betrayer;

Peter – a denier;

The rest of The 12 – w bunch of chickens who fled the scene when Jesus needed them most;

Paul – a persecutor of the church, seeing to the death penalty in at least one famous case (Stephen).

 

Nevertheless, God saw some gift in them that was useful.  Or God gave the needed gifts to those who had been called.  Someone once said, “God doesn’t call the gifted.  God gifts the called.”  Or, as Paul says, “But we have this treasure in clay jars, so that it may be made clear that this extraordinary power belongs to God and does not come from us.’ 2nd Corinthians 4:7

 

Pastor John shared his view that the decisions that have been made may represent a desire to move toward permission to use gifts for ministry instead of focusing on prohibitions. andpresent

 

B.  A Quick Guide To The ELCA Website

Pastor John reminded the group that it was not too late to participate (in a way) in the Churchwide Assembly.  Video of all the plenary sessions, including all those who spoke for and against the resolutions are available at elca.org

 

C.  Ministry Policy Changes in the ELCA

 

1.  What did the Churchwide Assembly decide?     This section began by looking at the four resolutions that were passed at last summer’s Churchwide Assembly.  The text of the four resolutions follows, with a few notes and annotations.

 

First Resolution Adopted:

      RESOLVED, that in the implementation of any resolutions on ministry policies, the ELCA commit itself to bear one another’s burdens1, love the neighbor1, and respect the bound consciences of all2.

 

1- The phrases “bear one another’s burdens” and “love the neighbor” are found in Saint Paul’s letter to the Galatians, which was used as the basis for the third preliminary study on human sexuality.  Here is a quote from that study:   

 

“Third, this study lifts up the theme of Christian freedom in responsibility as a prominent part of the framework for this discussion. It insists that in Christian freedom matters of sexuality are matters for debate but are not essential to salvation or the gospel message. This evangelical (gospel grounded) hermeneutic (a way of interpreting) is crucial to articulate as a guide for moral deliberation in our current context where many people hear discussions of social issues as if Christianity were primarily a religion of law. The emphasis on freedom in responsibility is drawn both from Galatians, where Paul declares, “For freedom Christ has set us free” (5:1), and from Luther’s audacious challenge to Christians in his essay “The Freedom of the Christian” to believe that the Christian is “a perfectly free lord of all, subject to none...[and] a perfectly dutiful servant of all, subject to all.”

From: Free In Christ To Serve The Neighbor: Lutherans Talk About Human Sexuality,

Journey Together Faithfully: ELCA Studies On Sexuality, Part Three.

 

2 – Pastor John spent some time explaining that “respecting the bound conscience” is more than agreeing to disagree.  It is to regard the other person – and all that has shaped them – as holy and deserving of respect as matters such as this are discussed.  Here is a quote on this topic:

 

“It is precisely this concern that lies at the heart of our proposal. Respect for the bound conscience does not mean that one can simply declare one’s conscience to be bound to a particular interpretation of Scripture, and then make everybody else deal with it. Respecting bound conscience is not a form of selfishness or an excuse to sin. Instead, it means that the very people who hold different, opposing viewpoints on a particular moral issue based upon their understanding of Scripture, tradition and reason must recognize the bound conscience of the other, of their neighbor who disagrees with them, and then work in such ways as not to cause that other person to reject the faith and fellowship in Word and Sacrament.”

From: Remarks Concerning “Bound Conscience”

presented to the 2009 Churchwide Assembly by the Rev. Dr. Timothy J. Wengert

 

Second Resolution Adopted:

      RESOLVED, that the ELCA commit itself to finding ways1 to allow congregations that choose to do2 so to recognize, support, and hold publicly accountable3 life-long, monogamous, same-gender relationships.

 

1 – We will be “finding ways” for quite awhile.  And this process is still to be discovered, created, tried, probably modified, etc.

 

2 – Allow, not require.  Every congregation (and as we may see, other entities as well) have a great deal of choice.

 

3 – Recognizing that there is no opportunity to get a marriage license in many states, and that not every heterosexual marriage has been in a church setting, look for a way for the church to create a way to hold same sex couples accountable to each other in a way that is analogous to heterosexual marriages.

 

Third Resolution Adopted:

      RESOLVED, that the ELCA commit itself to finding a way for people in such publicly accountable, lifelong, monogamous, same-gender relationships to serve as rostered leaders1 of this church.

 

1 – Rostered leaders are pastors, associates in ministry, diaconal ministers, deaconesses.  These people are called (not hired) and have been through a supervised candidacy process, certification of their fitness to serve in the church.  They are on the roster as long as they actively serve.  They are also included in the pension and benefits plans of the ELCA.

 

Fourth Resolution Adopted: (Pastor John added the numbers before each resolved in this fourth resolution to make it easier to keep track of them)

 

(1)RESOLVED, that the Evangelical Lutheran Church in America call upon its members to commit themselves to respect the bound consciences of those with whom they disagree regarding decisions on the call and rostering of individuals in publicly accountable, lifelong, monogamous, same-gender relationships, in this church and with churches ecumenically and globally; and be it further

 

(2)RESOLVED, that this church, because of its commitment to respect the bound consciences of all, declare its intent to allow structured flexibility in decision-making regarding the approving or disapproving in candidacy and the extending or not extending of a call to rostered service of a person who is otherwise qualified and who is living or contemplates living in a publicly accountable, lifelong, monogamous, same-gender relationship; and be it further

 

(3)RESOLVED, that the Evangelical Lutheran Church in America make provision in its policies to eliminate the prohibition* of rostered service by members who are in publicly accountable, lifelong, monogamous, same-gender relationships; and be it further

 

* We will see draft changes in “Visions and Expectations” later in this session.

 

(4)RESOLVED, that the Evangelical Lutheran Church in America make provision in its policies to recognize the conviction* of members who believe that this church should not call or roster people in a publicly accountable, lifelong, monogamous, same-gender relationship; and be it further

 

* Appears to be another way of saying what is in #1 above.

 

(5)RESOLVED, that the appropriate churchwide unit(s) be directed to develop, in consultation with the Conference of Bishops, and the Church Council be directed to approve, appropriate guidelines for a process by which congregations, synods, and the churchwide organization could* hold people publicly accountable in their relationships who are in or contemplate being in lifelong, monogamous, same-gender relationships and who seek to be on the rosters of this church; and be it further

 

* This is an important word; it will give permission but not make it a requirement.

Pastor John could find no indication anywhere he looked on the ELCA website that any work had been done on this so far.

 

(6)RESOLVED, that the Committee on Appeals be directed to develop, in consultation with the Conference of Bishops, and the Church Council be directed to approve, appropriate amendments to “Definitions and Guidelines for Discipline” and the Vocation and Education program unit be directed to draft, in consultation with the Conference of Bishops, and the Church Council is directed to approve, appropriate amendments to the “Vision and Expectations” documents and the Candidacy Manual to accomplish the intent of this resolution; and be it further

 

Drafts of these are available and we’ll refer to them later in this session.

 

(7)RESOLVED, that additional policies be developed, as necessary, so that those whom this church holds responsible for making decisions about fitness for rostered ministry in general and for call to a particular specific ELCA ministry may discern, and have guidance in discerning, the fitness for ministry of a member living in a publicly accountable, lifelong, monogamous, same gender relationship; and be it finally

 

Some of this is also in the draft we will discuss shortly.

 

(8)RESOLVED, that this church continue to trust its established processes and those to whom it has given the responsibility to discern who should and should not be rostered or called to public ministry in this church.

 

2.  What has happened since August? 

 

a.  In November 2009 the ELCA Church Council revised the policy for reinstating people to the roster.  Here is an example of one change:

C. For a period of two years, from January 1, 2010, until December 31, 2011, Candidacy Committees may begin to consider, without waiting for five years to elapse, applications from those whose removal or resignation from the roster was solely the result of being in a lifelong, monogamous, same-gender relationship.

 

You can see these items on the ELCA website:

Revised Reinstatement to the Rosters of the ELCA PDF Format  [4 pages]

Related news release News Story

 

b.  Just about two weeks ago additional drafts were made available for information and for comment by members of this church.  One is revisions in the Candidacy Manual.  Here are some examples:

 

2. A synodical candidacy committee may, but is not required to, work with a person  who is in a publicly accountable, lifelong, monogamous, same-gender relationship, enter the applicant into candidacy, and endorse and approve the candidate, following the normal processes for discernment and evaluation and using this church’s “Vision and Expectations for Ordained Ministers” or “Vision and Expectations for Ministers of Word and Service.”

 

4. Diversity of faith-based opinions concerning these matters on a committee and in its context will make some conversations and decisions complex and difficult. Integrity can be sustained when committee members honor others with differing convictions and when all keep in mind the foundational responsibilities and purpose of the committee. Aspects of this integrity include:

a. Treating every person with respect, both committee members and candidates;

b. Inviting and expecting candor by all candidates about their relationships;

c. Being candid with one another and with candidates about whether committee members are able to support or not to support the rostering of people in publicly accountable, lifelong, monogamous, same-gender relationships;

d. Offering and making appropriate use of the option to transfer candidacy to another synod; and

e. When a particular applicant might be inappropriately affected by the diversity of conviction, encouraging that person to consider exploring candidacy in another synod by joining and becoming active in an ELCA congregation there.

Aspects “d” and “e” above are in some tension with the usual assumption that a committee is responsible for discernment with candidates from within the territory of the synod, but such tension can be accepted in our present circumstances in order to serve the intent to respect bound consciences

 

7. Candidacy committees already ask a candidate whether he or she has been divorced. The committee shall now also ask a candidate whether he or she has been in a prior same-gender relationship that was intended to be publicly accountable, lifelong and monogamous but has ended. If such a relationship has ended, the circumstances of and response to that ending are an important matter for conversation with the candidate and will guide the committee in its decision making.

 

You can see the entire draft on the ELCA website:

      Candidacy Manual - Draft Revisions PDF Format   New Draft  [01/04/10]  [6 pages]

 

c.  Also recently available are proposed amendments to the document called “Visions and Expectations.”  Again, here are some examples.  [NOTE: If the file transfer to the Mount Cross website works properly, text that is underlined is new, text that has a line through it is to be removed.]

 

A married ordained minister is expected to live in fidelity to his or her spouse, giving expression to sexual intimacy within a marriage relationship that is mutual, chaste, and faithful. Ordained ministers who are homosexual in their self-understanding are expected to abstain from homosexual sexual relationships

 

Ordained ministers whether married or single  are expected to uphold an understanding of marriage in their public ministry as well as in private life that is biblically informed and consistent with the teachings of this church. The ELCA teaches: “Marriage is a covenant of mutual promises, commitment, and hope authorized legally by the state and blessed by God. The historic Christian tradition and the Lutheran Confessions have recognized marriage as a covenant between a man and a woman, reflecting Mark 10:6-9.”

 

This church has committed itself to finding ways to allow congregations that choose to do so to recognize, support, and hold publicly accountable life-long, monogamous, same-gender relationships and to finding a way for people in such publicly accountable, life-long monogamous, same-gender relationships to serve as rostered leaders of this church.2 This church has also committed itself to make provision in its policies to recognize the conviction of members who believe that this church should not call or roster people in such relationships.

 

In all circumstances, the ordained minister will strive to enhance family life and will regard her or his spouse, same-gender partner, and children, if any, with love, respect, and commitment. Within the family, forgiveness, reconciliation, healing, and mutual care are to be expressed. It is also expected that ordained ministers maintain responsible relationships with their parents and other immediate relatives.

 

Trustworthiness in Beginning, Sustaining and Ending Relationships Separation, Divorce and Remarriage

Should an ordained minister seek to marry, the counsel and guidance of the synodical bishop is to be sought and the minister shall make the decision known among those he or she serves.

 

Ordained ministers are expected to keep their marriage inviolate until death, to cultivate love and respect for their spouse, and to seek marital counseling when it is needed. It is recognized that due to human sin and brokenness, in some cases the marital relationship may have to be dissolved. Should an ordained minister and spouse seek to divorce, the counsel and guidance of the synodical bishop is to be sought. Similarly, should an ordained minister decide to marry following a divorce, the counsel and guidance of the synodical bishop is to be sought.

 

Should an ordained minister seek to enter a publicly accountable, lifelong, monogamous, same-gender relationship, the counsel and guidance of the synodical bishop is to be sought and the minister shall make the decision known among those he or she serves.

 

 

Ordained ministers in a publicly accountable, lifelong, monogamous same-gender relationship are expected to keep that relationship inviolate until death, to cultivate love and respect for their same-gender partner, and to seek counseling with their partner when it is needed. It is recognized that due to human sin and brokenness, in some cases such a relationship may have to be dissolved. Should an ordained minister and partner seek to end their relationship, the counsel and guidance of the synodical bishop is to be sought. Similarly, should the ordained minister, following the ending of the relationship, decide to enter another such relationship, the counsel and guidance of the synodical bishop is to be sought.

 

 

Again, you can see the entire proposed revisions on the ELCA website:

Draft Amendments to Vision and Expectations  PDF Format   New Draft  [01/04/10]

 

d.  Finally, Pastor John made reference to one final document, but we did not examine its contents.

ELCA Committee on Appeals Progress Report Concerning Definitions and Guidelines for Discipline  PDF Format  [11/13-15/09]

 

3.  Submit Comments

Comments may be sent to ministrypolicies@elca.org. Messages will be acknowledged and carefully considered by staff in the Vocation and Education unit and the Office of the Secretary, but will not receive an individual response.