That We All May Be One

The Evangelical Lutheran Church in America concluded their Churchwide Assembly on Saturday August 11 in Chicago by making three major decisions.

The first was the election of Mr. David D. Swartling, a Seattle attorney, as Secretary of the ELCA. He succeeds The Rev. Lowell Almen who had served as the only Secretary of the Church in the ELCA’s twenty year history. This position is the number two ranking one in the churchwide organization and combines the roles of chief record keeper, guardian of the history and archives, primary interpreter of the church’s constitution and governing documents, and main organizer of the biennial assembly. Mr. Swartling was one of only two lay persons on the slate of eight finalists for the position.

The second major decision was to refer all “memorials” on issues of human sexuality, including the possibility of blessing same gender unions and official rostering of partnered gay and lesbian clergy to the ongoing task force on human sexuality which is preparing a social statement on the topic to be presented to the 2009 Churchwide Assembly. In a related decision, however, the assembly voted to ask bishops and synods to refrain from exercising discipline upon those gay and lesbian clergy who are currently rostered and serving faithfully in their respective callings. It is a baby step “forward” (or “backward” depending on your perspective).

The final action of consequence was passage of a statement on the Middle East which calls for ongoing work for a two-state solution in Israel/Palestine. A late amendment was also adopted calling for investment in the Palestinian territories, consideration of refusing to buy goods or invest in activities taking place in Israeli settlements, and a review of other economic options. This last however specifically precludes the divestment option which had become so controversial in a number of other denominations.

For what it’s worth, I would have the following observtions on those decisions:

The election of a lay person to such an important office in the ELCA is another demonstration of “the ministry of all the baptized” becoming increasingly significant in today’s church. The Christian Church is becoming less dominated by a clerical elite and, gradually, more responsive to the voices of all her members. St. Paul’s vision of the Body of Christ with each member being crucial for the functioning of the whole is, happily, more and more a reality in our midst.

“Kicking final decisions about human sexuality down the road to 2009” will seem to some another delaying tactic and a denial of justice to gay and lesbian persons in the Church. As Lutherans, I cannot imagine that they could have done anything else. Theology is important to Lutherans and, until they have their theology straight, they could not possibly have moved “forward.”

Anglicans, on the other hand, at least Episcopalians, seem to operate on an action/reflection model. First we act, then we reflect on it theologically. Is that “ready, fire, aim”? Or simply the result of our history — the facts of the English Reformation, the consequences of our moving to these shores, the inevitable results of our historic presence in cities, university communities, and along the coasts of this country? We have been confronted by “facts on the ground,” responded to those realities, and then sought to make sense of them theologically. (Sort of like people and communities in the Bible).

The ELCA will inevitably be criticized by the Jewish community for even suggesting a “boycott” of goods produced in the Israeli settlements which most of the world acknowledges are illegal. While I believe blanket “divestment” from companies doing business in Israel is unwise, the Lutheran decision is compatible with their long-standing Middle East policy. And ours, frankly. It is the most gentle of economic sanctions to put teeth in opposition to “the Occupation” of Palestinian territory.

All in all, I think our Lutheran sisters and brothers did rather well!        

One of the ways we live out Jesus’ prayer “that we all may be one” is to accompany one another as churches, to stand in solidarity with one another, and to “bear one another’s burdens.” Four of us from the Episcopal Church have been attendance at the Churchwide Assembly (“General Convention”) of the Evangelical Lutheran Church in America. Today is the last day and tomorrow I will comment on some of their more important decision — such as the election of a new Secretary (“Vice President” of their church), decisions on issues of  human sexuality, and a new statement on the Israel/Palestine conflict. For now, these are the formal “greetings” I brought on behalf of the Episcopal Church:  

“First of all, let me bring greetings from our Presiding Bishop Katharine Jefferts Schori, from the other members of her staff at our Church Center in New York, and from the people of The Episcopal Church, your full communion partners in common mission!  It’s a joy to share this time with you.

I bring greetings too from the members of our Lutheran Episcopal Coordinating Committee. In our meetings around the country it has been most encouraging to experience the many areas of that common mission from joint congregations to ministry with young people to theological education. And, by liaison members from the Joint Anglican Lutheran Committee in Canada, to know that we are part of a world-wide rapprochement between Lutherans and Anglicans within the one ecumenical movement!

I was asked to speak to the question of “How the Episcopal Church is addressing the place of Scripture in the life of the church” in these remarks this afternoon – and it’s a joy to do that!  While the centrality of Scripture was uppermost in the English reformers minds in the 16^th century, I think it’s fair to say that – until fairly recently, at least in this country – Episcopalians were formed by Scripture mainly read and expounded upon in community through the liturgy.

The old saw was that, when Episcopalians *got* introduced to personal Bible reading and study we were surprised at how many passages from the Prayer Book were actually incorporated in the Bible!  Well, of course, it’s the other way round – the Book of Common Prayer has sometimes been described as “the Bible arranged for prayer” and whole sections of it are indeed made up of scriptural texts and scriptural allusions.

But certainly, in the latter half of the last century and into this one, Episcopalians have become more comfortable with, engaged in, and challenged by Holy Scripture – in personal devotions, in small groups, and in formal study.  Lots of reasons for this: The widespread availability of accessible translations, the “Vatican II” emphasis on the Bible (which affected us as well), the popular “Forward Day By Day” pamphlets based on the daily lectionary which many lay people and clergy use, the influence of charismatic and spiritual renewal across the Church, and attention to the catechetical process in forming and welcoming new Christians. I’m particularly moved by the fact that the meetings of our General Convention and Executive Council have, for years now, included daily bible sharing among clergy and laity in small groups.

While some of us continue to be envious of the kind of Christian education and formation Lutherans almost seem to take for granted, we are increasingly working toward a sort of “cradle to grave” formation process as well. From early childhood experiences such as “Godly Play” and “Catechesis of the Good Shepherd” to programs like “New Beginnings” and “Happening” and “Journey to Adulthood” for teenagers and the four year course for adults known as “Education for Ministry” pioneered by one of our seminaries – all these are scripturally based and designed to deepen our appreciation for, and understanding of, the Word of God.

But, we have a long way to go, and I hope we can travel that road together for we have much to learn from you…and perhaps some things to share as well. God bless you in this Assembly. And thanks for giving us this time!”              

Have you ever been in the presence of someone seemed absolutely to “glow?” I certainly have. I think of the many new “cursillistas” with whom I ministered over the years right after their three-day weekends of spiritual renewal. Or, someone who has just made a new discovery or understood something for the very first time. Or, for that matter, young lovers in one another’s presence.

I think the Transfiguration experience must have been something like that, different in degree rather than in kind. The union of Jesus with the Father when he prayed must have been an amazing thing to behold! As to whether Moses and Elijah actually appeared “in the flesh” (whatever that might mean for two men so long departed!), I’m not sure it really matters.

The text says “They appeared in glory…” (Luke 9:31) and the disciples were, after all, “weighed down with sleep” (Luke 9:31). But then how many times has God’s word been revealed in the dreams and visions of holy men and women throughout the ages? Too many to count.

The point of this mystery is clear, if not its specifics. First, there is a union between this Jesus and God which is so intense that it is transformative and has physcial and well as “spiritual” ramifications. Second, the apostles and evangelists saw the continuity between their Master (Luke 9:33) and God’s “Chosen One” or “Beloved” (Luke 9:35) and God’s revelation in the Law (Moses) and the Prophets (Elijah). And third, the implications of that fact demanded sacrifice and action, not endless contemplation even in three liturgically correct “tabernacles” (Luke 9:33)!    

May your Transfiguration day be filled with light, illumined with truth, and may its radiance lead your feet into action to share the good news and help build a world which reflects the glory of God’s Reign!