Nearly 500 years after Martin Luther nailed his 95 theses to the Castle Church door, the largest Lutheran denomination in the U.S. has approved a declaration recognizing “there are no longer church-dividing issues” on many points with the Roman Catholic Church.
Two Lutheran seminaries in Pennsylvania are planning to close and launch together a new school of theology in 2017 with hopes of slashing costs and reversing years of declining enrollments. The decision came this week from the governing boards of Lutheran Theological Seminary at Gettysburg and Lutheran Theological Seminary at Philadelphia. The plan will cut the number of seminaries affiliated with the Evangelical Lutheran Church in America from eight to seven.
I spend (most of) my Sunday mornings sitting in a pew at an Evangelical Lutheran Church in America congregation, singing old hymns, and reciting the Lord’s Prayer which I have had memorized since before I went to school.
At age 22, I make an effort to get my dose of word and sacrament before heading to brunch on Sunday mornings. Though I love the beach, I found greater joy in singing songs and leading Bible studies at a mainline church camp during my recent summers.
I love the sound of an organ.
As we near the March 25 arguments in Hobby Lobby v. Sebelius, it can feel as though men have the monopoly on religious activism in America. After all, 38 protestant theologians signed on to an amicus brief suggesting that a business owner’s religious beliefs should dictate the consciences and actions of female employees – none of those theologians were women.
A glance at the past, present, and future of women’s leadership in American religious life, however, shows this simply is not true. Today, as throughout American history, women have fought for their voice in religion, the opportunity to express their faith, and to obtain the same access to religious leadership as their brothers. Just as in other areas of work and life, creating opportunities for women to increase their hand in religious leadership is vital to greater equality and new perspectives in theology, moral activism, and spirituality.
Despite the increase in women in clergy careers over the last 40 years, it has been an uphill battle for women who have changed hearts, minds, and traditions for career opportunities as clergy and religious leaders in churches, synagogues, and mosques. Issues around the “ stained glass ceiling” in clergy careers can range from discouraging congregants who are biased against women clergy to institutional inequalities: men still outnumber women in clergy positions in America, and, according to the Bureau of Labor Statistics, only 20.5 percent of self-described clergy were women in 2012. In certain religious traditions — the Roman Catholic Church, the Church of Jesus Christ of Latter Day Saints, the Orthodox Church, and Orthodox Judaism, for example — women cannot be ordained as clergy or prayer leaders. It is also very rare to find Muslim women leading mixed-gender services.
The Evangelical Lutheran Church in America on Wednesday elected the Rev. Elizabeth Eaton as the denomination’s first female presiding bishop. Eaton received 600 votes against incumbent Presiding Bishop Mark Hanson, who received 287.
Eaton, the current ELCA bishop of Cleveland, is married to the Rev. Conrad Selnick, an Episcopal priest. Like Hanson, she is considered a moderate who supported the denomination’s decision to allow partnered gay clergy while allowing room for churches to disagree, according to the Pittsburgh Post-Gazette.
A native of Cleveland, she received a master of divinity degree from Harvard Divinity School.
“We are a church that is overwhelmingly European in a culture that is increasingly pluralistic,” Eaton told the ELCA Churchwide Assembly in Pittsburgh shortly after the election.
“We need to welcome the gifts of those who come from different places, that is a conversation we need to have as a church.”
A movement of lay advocates speaking out against sexual violence is gaining steam in the faith communities. But are similar efforts happening inside church doors?
When it comes to leading denominational conversations on sexual violence, clergy across traditions express twin reactions: encouragement over the protocols already in place and the efforts of fellow advocates; and frustration with a culture of silence around sexual violence in the church. Despite strikingly different experiences across denominations — and church by church — the clergy, church staff, and seminarians who spoke with Sojourners are in agreement that addressing this issue in one’s own house is complicated at every level.
The result: a loss of potential by the American church to be a leading and vibrant institution of radical vulnerability and transformative healing.
The Evangelical Lutheran Church in America has elected its first openly gay bishop, the Rev. R. Guy Erwin, to oversee churches in Southern California, four years after the church allowed openly gay men and lesbians to serve as clergy.
Following a wider trend within other mainline Protestant denominations to appoint gays and lesbians to leadership positions, the ELCA’s five-county Southwest California Synod elected Erwin on Friday (May 31) to a six-year term.
“It’s historic and a turning point, as was the ordination of women,” said Martin Marty, the dean of American church historians at the University of Chicago and a member of the ELCA. “This is just one of many indications that the culture has shifted.”
Here’s the story I tell about how I met my husband, Matthew.
I had left the conservative, sectarian church of my childhood along with their teaching that being Christian mostly meant buying an insurance policy for the hereafter. We were told not to concern ourselves with this world. We need not bother ourselves with the poor, the hungry, the stranger unless of course in doing so we might sell them the eternal insurance policy thus adding a notch to our holiness belt. See, as our hymns suggested, we were the spiritual 1 percent we were all about gold streets and mansions in heaven so the deteriorating sub-standard housing around the corner was not our concern.
Almost 10 years after leaving that form of Christianity and after involving myself quite deeply into issues of social justice I met Matthew, a really cute Lutheran seminary student. On our first date we sat across the booth from each other at el taco de Mexico and talked about social issues and we saw eye to eye on everything. Then he said, “my heart for the poor is rooted in my Christian faith” at which point I looked at him and thought: What are you? Like a unicorn? Some mythical combination of creatures that doesn’t exist in reality? Soon I learned there was a whole world of Christians out there who actually take Matthew 25 seriously. Who believe that when we feed the hungry, cloth the naked, and care for the sick we do so to Jesus’ own self.
"The cheese is gone, someone came in and stole the cheese."