CHRIST'S SCRIPTURE OR SCRIPTURE'S CHRIST
Is It an Either-Or?
By George H Muedeking, editor
Beginning in the 18th Century, "Higher Criticism" became the politically correct way to think and speak in the Theology departments of European universities. It was a new way of looking at the Bible. It essentially understood the Scriptures to have been written by humans who were using their own experiences to try to understand God's ways.
Higher Criticism was imported to the U.S. and infected most of the mainline churches. Except the Lutherans. They were too ethnically bounded to be aware of how desperately American Protestants were wrestling with the issue, or of how these new ways of interpreting the Bible conflicted with their own belief system. For the Lutheran conviction was, and still is so confessed, that the words of the Bible are, instead, essentially the effort of God to help us understand our experiences. It was basically the issue of the authority of the Bible-does it come from God's initiative or man's? Does it arise from man's quest for God or from God's quest for man?
The issue of where to rest our faith is always critical. As the preeminent Danish philosopher and theologian, Soren Kierkegaard said, "Anyone who sews has first to tie a knot in the thread somewhere." Only then can you keep your work from unraveling. That was precisely the basic struggle of the Protestant Reformation. Is the knot of ultimate authority for our faith to be tied at the Scriptures, and stop there, punkt !! Or should we rather tie the knot at the place where qualified men opine on the meaning and reliability of the words of Scripture, that is, interpret the Scripture for us? This might be Tradition, the Pope, or the seven universal church councils. This is where the Roman church and the Orthodox catholics tie the knot so their doctrinal system might not unravel. The so-called "liberal" theologians tie the knot of authority at another place in the thread-the latest findings and hypotheses of science, as mused upon by learned professors.
A Counter-Movement
That inclination in the Western Protestant world to give up the Bible as its ultimately accepted authority, gave rise to a counter-movement, however. It was actually a reaction to the evident deconstruction of Christianity as a religion which, because of the authority of the Bible for it, is to be distinguished from all other faith-systems. Budding out around the time of World War I, and shortly thereafter in the US, that reaction became known as the "Fundamentalist" Movement. Its most able advocate in the U.S., the theologian who gained intellectual leadership in this criticism of Higher Criticism, was Gresham Machen at Princeton University.
This movement's supporters offered their theological repositioning in a series of brochure responses. They named 10 articles of the Christian faith that were agreed to be essential, i.e., "fundamental" to maintaining the unique identity of Christianity. These "fundamentals," like the bodily resurrection of Jesus Christ, His return as Judge of the Earth, etc., were said to be extracted from the Bible-period! The place to tie the knot in Protestantism was once again, the Holy Scriptures. The knot was re-tied at the same place it had been in the days of the Reformation.The confidence of these "fundamentalists"in the Bible's presentation of the Christian faith, was widely impugned. It was charged that Fundamentalists were "literalists"-readers who took the Bible "literally." It is of course impossible to find anyone on earth who takes the Bible "literally," that is, word for word as written. No matter how "literalistically" the Bible is read, nobody will ever be uncovered, for example, who thinks that King Herod ran around on four legs with a bushy tail, even though Jesus called him, "that fox."
Consequently it was more plausible to challenge this confidence in the words of the Bible with the aspersion that it was a form of idolatry-these Fundamentalists actually put their trust in the Bible itself! Imagine! Our trust should be in God, not in pages of bound paper. Surely Higher Criticism, with this easy dismissal, would now and forever be able to blow such reliance on the Bible as God's peculiar revelation out of the water, wouldn't it? It became the coin of the Protestant theological realm then to speak of faithful adherence to the Bible as "bibliolatry," said not infrequently, with curled lips of disdain.
A Cradled Christ
In the US. a number of Lutheran theologians, to keep up with the times, began to invoke Emil Brunner's intriguing picture of Christ and the Manger. Brunner was a pioneer "Neo-orthodox" Swiss theologian of the 1930s and 40s, a first direct disciple of Karl Barth. This latter, a decade earlier, had become the acknowledged flag-bearer for those who refused to be converted by proponents of the Social Gospel who believed that the Kingdom of God had finally arrived in a prosperous Western world. Barth and Brunner insisted that the "liberal" quest to find certainty for our religion in anything except the Word of God could never succeed.
Brunner said that Christians do not worship the manger (the Bible), but they worship the Christ whom the manger contains. They worship God's Word made flesh, not pen scratches on paper.
This simplistic aphorism is still widely bandied about among certain Lutheran students of religion. They are not quite ready to throw all of their church's doctrines overboard, hoping thereby yet to quell the storms which our culture is mounting against the faith. "We do not worship the Bible," they aver loudly, "but only the God of the Bible-not the manger, but the Christ in the manger."
Even Martin Luther knew that difference, they insist. So his writings are minutely screened to find any statements that might reflect his distrust of the Scripture's words, in favor of his having found his faith from his relationship with Christ Himself. This search has been largely unfruitful, however, due to Luther's frequently expressed personal gratitude for the revelation which the Scripture itself and alone gave him about how a person is made right with God.
Is There an Answer?
So how can we pick our way through these varied and often contradictory appreciations of the place the Bible should occupy in our Lutheran faith?
TRY THESE STEPS: Visualize this telephone message to you at your workplace, "Man, your house is on fire. Better get home quick!!"
1. In order to believe in any message like this one given over the phone, you most certainly must believe in the messenger who is sending it. This is the unconditionally held doctrine of the Lutheran, as well as of all other professed Christian churches, namely, that it is Jesus Christ Himself who "authenticates" the words of the Bible. We trust them because we trust the messenger. He is the Authority for the authority of the Bible over us.
2. Then, quite separately, to believe "Your house is on fire," you must certainly also believe the message itself, that the words themselves are valid.
3. Both these acts of confidence must be present at the same time. For a person can believe in a messenger without believing in the words he brings. For example, when the message comes over the phone, while fully believing in the messenger, I may still think that what he is telling me so urgently, is not to be believed: the house he's talking about has to be the one next door; he's dreaming and woke up thinking it was really happening; or he may be pulling an "April Fool" joke on me. Whatever.
4. So we must at the same time believe in both the Message and the Messenger, both in the words of the Bible and the Christ who so graciously offers them to us for a wholesome life and eternal salvation.
The Lutheran Both-And
Note then: Lutherans do not "believe in the Bible," just exactly as you do not "believe in the telephone" that told you your house was burning up. Rather, you believe in BOTH the message AND the messenger.
Lutheran faith and doctrine express this difference quite aptly. Our faith says, Lutherans believe that the Bible is a "Means of Grace." The Bible is the means, the instrument, if you will-the telephone--for sending us the words of God. We tie the knot of authority for the Lutheran faith at that place in the thread. The Messenger and the Message are the object of our faith-at the same time. Both must be present in our hearts if we are to live responsibly as Christian believers.
Consequently, the struggle in our Church, prompted by the rise of Higher Criticism, is not hopeless for Scripture-bound believers. We are not mythical Bible literalists, of which there are none. We are not Bible idolaters. We do know that it is Jesus Christ who is Lord, Lord also of the Scriptures. But we know also that to find that Lord, there is only one infallible place to start and finish our quest, the Prophetic and Apostolic writings of the Old and New Testaments, more commonly called THE BIBLE. It is both Christ's Scripture, and Scripture's Christ that are the foundation of our confidence that Eternal Life awaits the Christ-ian who trusts in Him whom the Scripture offers to our heart.
ADVICE TO ELCA PRO-LIFERS
The US Conference of Catholic Bishops has issued a PASTORAL PLAN FOR FOR PRO-LIFE ACTIVITIES, to be implemented in its parishes in the U.S. One of its directives could well be observed by all in the ELCA who love God's gift of life.
It reads: "Parishes should include in the petitions of every Mass a prayer that ours will become a nation that respects and protects all human life, born and unborn, reflecting a true culture of life.
Prayer is the foundation of all that we do in defense of human life. Our efforts-whether educational, pastoral, or legislative-will be less than fully fruitful if we do not change hearts and if we do not ourselves overcome our own spiritual blindness. Only with prayer-prayer that storms the heavens for justice and mercy, prayer that cleanses our hearts and our souls-will the culture of death that surrounds us today be replaced with a culture of life."
Putting the JDDJ to the Test
Free Conference on the Lutheran Confessions,Augsburg College, June17-19, 2002
Join Dr Joseph Burgess, former Director of the Lutheran Council USA, Dr Steven Paulson, Assoc. Prof. of Systematic Theology, Luther Seminary, and parish pastor Dr Mark Menacher, in directed seminars as they examine the "Joint Declaration on the Doctrine of Justification" (Catholic/Lutheran Agreement) over against Lutheranism's basic doctrine, article four of the Apology to the Augsburg Confession. See the JDDJ also in the light of its recent rejection by the Lutheran Churches of Germany, the Evangelische Kirche Deutschlands. For further information, send your name and mailing address to Julie Smith at jsmith@mvtvwireless.com, and a brochure and registration form will be sent to you.
A Conference on Christian Sexuality
What are the true sources of authority for Christians in discerning ethical positions faithful to both Law and Gospel? As the ELCA enters a period of heightened debate revolving around homosexuality, the theological and ecclesiological challenges represented by "gay theology," make this question critical. It will be addressed at the American Lutheran Publicity Bureau's Conference on Christian Sexuality, October 24-26, FOCL has officially endorsed the holding of this meeting.
Speakers include: Dr. James A. Nestingen, Luther Seminary; Dr. Robert Benne, Roanoke College; Pr. Amy Schifrin, presently campus pastor at Pacific Lutheran Theological Seminary; Dr. Merton Strommen, founder of the Youth and Family Institute, Augsburg College; Bishop Thomas A. Skrenes, ELCA Northern Great Lakes Synod; and others.
Cost is $25 advanced registration (until October 1st; $35 thereafter. To register. send a note, check enclosed, to Ruskin Heights Lutheran Church, 10801 Ruskin Way, Kansas City, MO 64134 (816.761.6815). Include name, address and phone number. You will receive confirmation, plus a list of nearby discounted room accommodations ($20 to $30 per night with four roommates-tax-exempt if we receive your paid reservation by September 1). Seminarians are free and a limited number of room accommodations can be provided on a first-registered basis.
Full disclosure paragraph. This conference is to serve as a platform for the theological critique of gay theology. We hope the conference will produce a courageous apologetic for the Christian sexual ethic. It will not, in short, be a "balanced" series of presentations. Gay advocates have had ample opportunity and doubtless will have many future occasions to make their case, on synodical assembly floors next summer, before the 2003 churchwide assembly, and in other forums-in some instances even funded through ELCA channels. We see an urgent need for gay theology to undergo a thorough theological examination from an exclusively classical Christian perspective. The ELCA stands in need of articulate argument (and perhaps a wisely coordinated strategic action) to counter the forces advocating gay theology. Opponents of the gay agenda-even some of those on the Conference of Bishops-have often been intimidated into silence. We are charged with biblical fundamentalism and homophobia. We are accused of doing "spiritual violence," of lacking compassion, fairness, tolerance and sensitivity. It is said that our opposition to things gay really amounts to little more than a sexualized laundry list of petty legalisms. But the fault line isn't sex-it is revelation and Scripture. Like it or not, gay theology demands close and critical examination from biblical, theological, confessional, and pastoral perspectives. The intent of this conference is to do exactly that.
SCHOLARSHIPS AVAILABLE
SATIS EST SCHOLARSHIP PROGRAM
The Fellowship of Confessional Lutherans grants scholarships for further study to pastors who are serving congregations and who are between 30 and 50 years of age. The latest two recipients are Pastor Ken Sundet Jones and Pastor William S. Wiecher. The scholarships are intended for those who profess the infallibility of Scripture for our salvation, and who hold the Lutheran Confessions to be a true exposition of Holy Scripture which serve as a guide and test for the study and pursuit of theology. It is hoped that this scholarship program will further encourage biblical, evangelical and confessional faithfulness to our Christian heritage. This year assistance to the Satis Est scholarship program in being made by a matching grant from the LUTHERAN BROTHERHOOD FRATERNAL SOCIETY. Your donation will be matched dollar for dollar up to $500.00. Do join us in this worthwhile program.
Herbert G. Schaefer, President, FOCL
The Church and Homosexuality
By The Rev. Dr. Christopher Hershman*
This new year brings with it increased pressure from the ELCA leadership to push for key changes regarding policies on sexual morality. Most opponents of this up and coming ideology are simply good faithful Lutheran folk who still read and study the Bible.
A Different Gospel
St. Ambrose, fourth century Bishop of Milan, wrote that there are three expressions of chastity: marriage (between one man and one woman, of course), widowhood and virginity. There isn't a fourth option unless the entire theology of the church become deconstructed and converted into a "different gospel, which really is no gospel" (Galatians 1:6-7)
The "different gospel"of this ideology argues that the "gospel" means that these teachings of Scripture no longer really matter. It is based entirely upon internal feelings and sinful lust. It is disconnected from the scriptures and the teachings of the one, holy, catholic and apostolic church.
Consider the tome now circulating in the ELCA, written by retired bishops Chilstrom and Erdahl. As a psychologist whose specialty is marriage and family therapy, I found this book to be poor in quality because it consisted only of revisionist opinion without any serious biblical or even psychological substantiation.
A Better Book
Christian folks may wish to read more helpful and informative books on the subject. One such is the extremely helpful book written by Presbyterian biblical scholar, Robert Gagnon, The Bible and the Homosexual Practice. Another is, The Church and Homosexuality: Searching for a Middle Ground, by Merton Strommen, Ph.D. He is both an ELCA pastor and a licensed psychologist with a doctoral degree in research and educational psychology.
Strommen's book should be required reading for everyone trying to make sense of the current sexuality crisis in the church. It consists of just 91 pages and costs only $9.95. Those pages are packed with well-documented and helpful data, easy to both read and digest. For example: studies on the prevalence of a same- sex orientation do not support the claim that 7-10 per cent are homosexual. Instead, researches which have utilized the largest sample (several thousand randomly selected participants) indicate that about one per centof the population identified themselves as engaging in same sex behavior. Other studies with smaller sample (several hundred randomly selected participants) indicate about 2.8 percent.
Further: there are no studies indicating that there is a genetic or biological determination of same-sex orientation or behavior. Instead, many factors are involved. At least 88 studies indicate that many individuals can change from a same sex to heterosexual orientation.
The Push Is On
Expectedly, attempts to normalize same sex behavior in society through increased acceptance does actually result in marked increases of the incidence of a same sex orientation. For, as is commonly known, children and adolescents go through a same sex phase (around age 9-14) which has nothing whatsoever to do with ultimate adult sexual orientation. But if teenagers are invited to consider that they may have a same sex orientation, they may be inclined to explore this orientation and find their identity through it.
Large numbers of those engaging in same sex behavior are promiscuous. It is not uncommon for some gay men to have as many as 1000 sex partners per year, most of them anonymous contacts. The average "long term" same sex relationship lasts less than three years. Research indicates that sexual behavior of a high percentage of individuals with a same sex orientation radically differs from that of heterosexuals and heterosexual couples, who tend to be faithful to just one spouse.
Those engaging in same sex behavior are more prone to mental illness, physical disease and a much lower life expectancy -- by about 30 years --from the general population. Professional Experiences
A number of professional associations, like the American Psychological Association (APA), the American Psychiatric Association and the American Medical Association have removed the "Homosexual Diagnosis," suggesting that homoxexual behavior is a mental disorder, and have set their current policies on the basis of political pressure rather than any scientific data. A number of these points made by Strommen resonate with both my own parish experience and clinical practice.
I myself quit the APA several years ago because I concluded it was more of a political lobby than a scientific association. Thus several years ago APA policy suggested that women do not have adverse psychological effects after having an abortion. To the contrary, a number of psychologists explained in a discussion on our Pennsylvania Psychological Association internet that they had patients who in fact experienced guilt for many years after having an abortion, They demanded to see the data the APA ruled on to make such a pronouncement. Of course, it had none. Ultimately, it was admitted that it had made a political decision to further a particular social agenda.
I have also had numerous gay and lesbian clients and worked with a number of cases where school guidance counselors and other counseling professionals have immediately suggested to parents that they needed simply to accept that their child was "gay" or "lesbian" if their child had been involved in any same sex activity, or even simply looked at pornographic web sites on the internet! A major argument favored by Chilstrom is the assumption that if a same sex orientation is not a matter of choosing, then it must be a gift of God and accepted by the church as both "natural" and a "gift." Unfortunately, this perspective conflicts with both Christian theology and psychology.
The Christian Perspective
Christians believe that all people are sinners. Article II of our Augsburg Confession states:
"It is also taught among us that since the fall of Adam all men who are born according to the course of nature are conceived and born in sin. That is, all men are full of evil lust and inclinations from their mothers' wombs and are unable by nature to have true fear of God and true faith in God. Moreover, this inborn sickness and hereditary sin is truly sin and condemns to the eternal wrath of God all those who are not born again through Baptism and the Holy Spirit. Rejected in this connection are the Pelagians and others who deny that original sin is sin, for they hold that natural man is made righteous by his own powers, thus disparaging the sufferings and merit of Christ."
Consequently, as with every other kind of sin – wickedness, evil, greed, depravity, envy, murder, strife, deceit, malice, gossip, slanderer, God-hating, insolence, arrogance, boasting, disobeying parents, being senseless, faithless, heartless or ruthless (Romans 1:28-31) -- all human beings are drawn to sin. St. Paul reminds us that not only do we continue to do these very things, but we also approve of those who practice them (Romans 1:32).
Sin is to be taken seriously. God's law convicts us of sin and drives us to grace. It is not proper for Christians to teach that sin is not sin. So a Churchwide Assembly does not have the authority to change biblical teachings. Instead of affirming sin, Scripture calls Christians to repent (i.e., change directions) and live a new life.
Alcoholics may argue they have a biological, genetic or even a spiritual "disease," and do not choose to be alcoholics. But while we may accept the individual, as well as have empathy toward the alcoholic, responsible therapists would not suggest that alcoholics should continue drinking. Individuals suffering from Major Depression, Bipolar Disorder, Schizophrenia, and most other psychological disorders, may also and rightly argue that there could be a biochemical or genetic component, as well as numerous other causes of their condition, but psychology does not generally build rationales to explain why change should not be attempted.
Why Keep the Christian View
In his book, Strommen discusses the question whether the church should "adopt the gay agenda." He makes a number of salient points:
1. More evidence than is now available would have to be found to justify setting aside the historic position of the Christian and Jewish faith communities and not the least, the conviction of today's Christian church throughout the world.
2. The leaders responsible for such a change would need to explain why they oppose current programs and therapies that help homosexuals wishing to change their orientation.
3. They would need to supply an explanation as to why they would be willing to introduce schism into the church.
4. Pastors would need to explain to their people why passages on homosexuality in the New testament no longer have their traditional meaning.
5. Pastors who adopt the assumptions that God has created some to be homosexuals, that this orientation is irreversible for some, and that it should be viewed as normal, would need to find a rationale for adopting as truth something which has not been established as true. The strongest evidence available today indicates that these assumptions are false.
6. The church would need to accept responsibility for becoming a social factor that significantly influences persons, especially youth, toward a homosexual orientation. Strommen's Research Conclusions
Strommen concudes, based on the research he has presented:
1. The evidence from the Bible is this: homosexual behavior is not encouraged for God's people. The position paper of the German Lutheran Church states, "No biblical statements exist which place homosexuality in a positive relation to the will of God." The Bible identifies boundaries that have been established for our good as well as the good of children and families.
2. There is no credible research evidence to establish homosexuality as an "innate, genetically determined aspect of the human body." Moreover, there is ample evidence that the orientation is reversible for some.
3. The best explanation for the emergence of a homosexual orientation is that it is caused by many factors, most of which are outside of the control of the individuals involved. Therefore, people in the church, rather than discrediting or condemning homosexuals, should be the first to support ways of reaching out to them in love and making available help in bringing about change for those dissatisfied with their orientation.
4. There are people who for unknown reasons cannot change their sexual orientation. They need to be accepted in the church either as people struggling with an unwanted orientation or as people fully satisfied with their orientation.
5. As a church we need to join hands with those in the scientific community who are seeking to bring sense to this subject and who are seeking to discover the most successful ways of bringing about a reorientation. A ready resource is available in a considerable number of social scientists who do not agree with the political positions taken by their professional organization on the subject of homosexuality.
6. Some homosexuals can change. The evidence is clear. The message should be made public so that persons struggling with this issue can know there is an option. They should know that there are effective secular and religious approaches to the healing of homosexuality.
Strommen calls for the church to seek a middle ground by making the following points:
1. The church at all levels should continue clearly and forcefully to reject condemnation of homosexuals and acts of discrimination and injustice. Instead, we should be a welcoming church, inviting homosexuals to be a part of the fellowship of believers--both homosexuals who are dissatisfied with their orientation and those who are satisfied as is.
2. The church should reject the gay agenda, which maintains that all homosexuals are born that way, that they can never change, that a gay lifestyle should be affirmed and encouraged as normal and desirable.
3. Free discussion of the issues relating to homosexuality should be encouraged throughout the churches.
4. The church should continue to study the Bible.
5. The church should continue to hold up committed, heterosexual marriage as God's ideal (recognizing that singleness is also a God-pleasing calling).
6. The church needs to be especially concerned for young people.
7. The church should be helping those dissatisfied with their homosexual orientation to seek change.
8. The church ought to support and study research that seeks a greater understanding of homosexuality.
The Over-all Look
Having read Strommen's book, my impressions are very favorable. It is a helpful volume that should be widely read and discussed. I disagree with him however, on some matters, especially in light of the present political pressure being exerted upon the ELCA to accept fully the same-sex agenda. Strommen argues that the church should accept and encourage some individuals engaging in same sex behavior both to participate fully in the church and remain where they are, I believe this may be naive as well as both pastorally and theologically irresponsible.
I also sense that his initial starting point for arguing toward a "middle ground"is not generally reflective of the reality in which I live. We live in a time when there is much tolerance for just about everything and every behavior. Overt violence and discrimination towards individuals engaged in same sex behavior must clearly be held as inappropriate; yet at the same time, the agenda held by some individuals engaging in same sex behavior is likewise not appropriate. Congregations should indeed be welcoming to all sinful human beings. But those involved in same sex relationships should not be offered a special status in the church.
*The Rev. Dr. Christopher Hershman, a Licensed Psychologist and ELCA pastor in Allentown, Pennsylvania, also edits Kairos_News from which this article is excerpted. Request an e-mail subscription to Kairos_News, at CNHERSHMAN@aol.com