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Tag Archives: Lutheran World Federation

Lutheran Church in Chile makes it a LWF full house in South America and the Caribean

There is reason to celebrate when all Lutheran World Federation (LWF) churches in Latin America and the Caribbean now ordain women.
We were listening to RN (ABC Radio) this afternoon which was reflecting on soldiers returning from WW1. It was around the time that workers were agitating for a 40 hour week.  It related how the media labelled the workers as traitors when striking for a reasonable length to the working week. There wouldn’t be many today who would begrudge workers a 40 hours week, but for the wealthy and the wielders of power it was a threat.
While freedom of speech is a necessity for a democracy, you have to wonder at the freedom of the Murdochs of that time to spread their fear and conservatism that angrily opposed the workers who were doing their best to eek out a living in tough times.
We continue to long for recognition of women in the Lutheran Church of Australia, knowing that, women’s ordination will quickly be forgotten as a divisive issue.
Roll on General Synod 2015.
All LWF Member Churches in Region Now Welcoming Women as Ministers – See more at: http://www.lutheranworld.org//news/lutheran-church-chile-ordains-first-woman-pastor#sthash.QcIMVk1V.dpuf
All LWF Member Churches in Region Now Welcoming Women as Ministers – See more at: http://www.lutheranworld.org//news/lutheran-church-chile-ordains-first-woman-pastor#sthash.QcIMVk1V.dpuf
 

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Allowing the LCA to repent

Edgar Mayer (from Facebook)

Edgar Mayer (from Facebook)

Dr Edgar Mayer shares his wisdom on the dilemma facing the LCA – women’s ordination in an paper entitled, Allowing the LCA to Repent (a doc).

He commences by quoting Dr Dean Zweck.

So what is the problem?  It’s a problem of great complexity, but the bottom line is that neither we ourselves, not anyone else, is going to hear the Word unless there is repentance. The first part of the Isaiah reading is actually a gracious invitation as well as stern reminder that it is time to repent. The time is now:

Seek the Lord while he may be found. Call upon him while he is near; let the wicked forsake their way, and the unrighteous their thoughts; let them return to the Lord, that he may have mercy upon them, and to our God, for he will abundantly pardon.

The history of the Christian movement shows that renewal always begins with repentance. ‘Repent, for the kingdom of heaven is at hand,’ cried John the Baptist in the wilderness (Matt 3:2). ‘Repent, and believe in the good news,’ are the first words on the lips of Jesus in Mark’s Gospel. ‘When our Lord and Master Jesus Christ said, “Repent”, he willed the entire life of believers to be one of repentance’—so states thesis one of Martin Luther’s Ninety-five Theses.  We want our church to turn around, but nothing will change until we ourselves ‘turn around’—which is what the Hebrew word for repentance actually means. ‘Let them return to the Lord,’ says the prophet, ‘that he may have mercy upon them, and to our God, for he will abundantly pardon.’

The following is Edgar’s summary of his paper.  The full paper can be found here.

  1. Nothing will change unless we repent.
  2. The LCA is built on the constitutional demand for unanimity in doctrine and uniformity in practice which leaves not much room for repentance because any repentance and ensuing change would threaten the LCA’s mandated unanimity and uniformity.
  3. In spite of our constitution and forty years of dedicated effort the LCA has not really achieved unanimity and uniformity in a whole range of theological matters, e.g.: creation issues, the role and authority of women in congregation and church both in terms of worship and leadership, the material and formal principles of Scripture, associate membership in the Lutheran World Federation and membership in the Australian Council of Churches …
  4. The General Synod in 2006 has brought us to a crisis point because even after two synodical votes (2000, 2006) our denomination remains split right down the middle when it comes to the question of women’s ordination which means that according to the LCA constitution we are now officially living in “sinful unionism” with ourselves.
  5. Since there is a growing awareness that another ten or twenty years of church debate would not help us to reach consensus in this matter, the way forward seems to be either to separate from each other or change our constitution to acknowledge and allow for the current diversity.
  6. Lutherans do not propose that there is a divinely mandated church structure. There can be varied denominational struc­tures depending on what serves congregations best. However, there can be no domineering leadership or coercion in faith matters because individual believers remain captive to the Word of God and for them “it is neither safe nor right to go against conscience”. Any leadership can only lead by the testimony of the Scriptures or by clear reason and then pray that the Holy Spirit works his own conviction in the hearts of the hearers.
  7. The Theses of Agreement and the Document of Union themselves may be able to move the LCA forward forty years after her inception. There is an acknowledgement in these writings that according to Lutheran theology church unity is not based on oneness in doctrine and practice but oneness in Christ. First and foremost all Christians belong to the one church of Jesus Christ (una sancta) through their one faith in Christ. Then only as a secondary step Christians may consider forming denominations which in accordance with the basic oneness of Christians may accommodate some diversity within a given framework, i.e. the framework of the Lutheran Confessions, without creating the false impression of unanimous agreement in everything.
  8. We have to have a constitutional basis which allows for repentance and change. We have to have a constitutional structure which allows pastors and congregations to follow their conscience and obey the will of God. One option would be to organize ourselves as a Federation of Congregations or Federation of Districts which would then develop diverse streams of Lutheran expression within the one Federation. Other options can be considered.
  9. On our knees we will find unity.
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Ordaining Women Goes to the Heart of the Gospel – Evangelical Lutheran Church in America

Dr Karen Bloomquist - Director of the Department for Theology and Studies of The Lutheran World Federation, Geneva, Switzerland.

An extract from a presentation given by Dr. Karen Bloomquist for the Evangelical Lutheran Church in Cameroon taken from the Journal for Lutheran Ethics, 2009.  Dr. Karen Bloomquist is the director of the Department for Theology and Studies, The Lutheran World Federation, Geneva Switzerland.

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[1] Since 1984 the clear official position of the Lutheran World Federation has been in favor of the ordination of women. Now, approximately 63 million, out of a total of 68 million members, belong to LWF member churches that do ordain women. Some Lutheran churches have been doing so for as far back as 80, 50 or 40 years, but many have only begun doing so in the past 20 years.

[2] Now there are several thousand Lutheran women who are ordained pastors (the estimated total in just Germany and the USA is over 10,000), including about 30 who serve as bishops or church presidents. In many Lutheran-related theological institutions today, about half of the students are women. The increasing number of women in the ordained ministry is one of the most dramatic shifts globally in Lutheran churches in the past few decades. It no longer is an abstract issue but a living reality throughout the Lutheran communion, which is the starting point for the communiqué affirmed earlier this year by the LWF Council: “The Ongoing Reformation of the Church: The Witness of Ordained Women Today.”

[3] Where there is hesitation or opposition to ordaining women, four factors typically are involved:

1. HISTORICAL LEGACIES from churches and mission societies that first established and continue to support churches here in Africa. This especially includes interpretations of the Bible and ways of being church that they have passed on, sometimes in opposition to positions of their own churches. Such interpretations deeply affect how we read Scripture to legitimize positions that may have been arrived on other grounds. As Dr. Musimbi Kanyoro has written:

Whether or not to ordain woman has depended largely on the practices, visions and wish of the ‘mother church,’ as well as the local perception of leadership in society, access to theological education, and interpretation of received traditions.

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Posted by on January 16, 2012 in theology

 

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