Lutheran Identity Process Phase 1

Full Report and Lessons Learned Contents

Preface ...... 1

“We Believe in the Holy Spirit: Global Perspectives on Lutheran Identities”...... 3 Venue and Date...... 3 Introduction...... 3 Methodology...... 5 Aims ...... 5 Participants...... 6 Day 1: Holy Spirit as gift and promise...... 8 Day 2: Our holy communion...... 8 Day 3: Formed and freed...... 9 Day 4: Regional deliberation on the themes...... 9 Worship and Music...... 9 Storytelling...... 10

Outcomes...... 11 Outcomes...... 11

Major Themes and Findings...... 13 Major themes...... 13 Major Findings...... 14 Follow up and preparation for Phase 2...... 17

Conclusion...... 19

List of Participants...... 21

Editor: Rev. Dr Chad Rimmer, Department for Theology, Mission and Justice

Design and Layout: LWF Office for Communication

Photos: LWF/Albin Hillert (Except page 3: LWF/S. Gallay)

Publisher: The Lutheran World Federation – A Communion of Churches Route de Ferney 150 P. O. Box 2100 1211 Geneva 2, Switzerland [email protected]

The Lutheran World Federation’s a foundation for liberation and confessional writings, and for good (LWF) call to live and work together bridge building. The liberation to reason. Diversity is God’s Wisdom as a communion of churches is find one’s true human identity in woven into the fabric of creation. rooted in a shared commitment to loving relationship to God and every Maintaining unity in diversity is never ongoing reformation. Lutherans are other creature is the core of the easy. It is for this that Christ prayed part of a living Christian tradition Lutheran confession, and our bap- in John 17:11. The LWF strives to that is always reforming. tismal identity in Jesus Christ gives strengthen our narratives about Since it was founded in 1947, birth to a diversity of holy, life-giving “our shared understanding of the the LWF has a rich history of expressions of our Christian voca- theological identity of LWF member theological study processes to un- tion. As Paul’s letter to the Galatians churches through which [we] will derstand that living tradition. The states, “For freedom, Christ has set continue recognizing each other, first studies focused on a critical us free.” (Galatians 5:1) belonging to the communion, while recovery of Luther’s theology and Ultimately being Lutheran does witnessing in [our] diverse contexts.” the confessional tradition. Studies not prescribe an identity as such. (LWF Strategy 2019-2024) in later years have explored the Being Lutheran describes a faith- We begin this theological study nature and purpose of the Church, ful way of being in the world that process with the affirmation that justice according to the cries points to Christ as the revelation our identity is based on the one of marginalized people and the of God’s love, while embracing who identifies us as a beloved of Earth, worship, the communion’s the creative tension of ecumenical God. According to our confession self-understanding, and ways that consensus, interfaith dialogue and of the ecumenical creeds, the Holy Lutherans interpret the Bible. The interdisciplinary dialectic. Lutherans Spirit calls, gathers, enlightens LWF has now begun a process share normative commitments: the and nurtures a diversity of gifts, that aims to explore our shared Bible, sacraments, a catechism, by which we participate in God’s Lutheran identity and the ways that the Augsburg Confession among reconciling mission. diverse identities are expressed other confessional writings, means From 2019-2022, the LWF will across our polycentric communion. of grace and common contours engage its member churches in Today, the concept of “identity” for ministry and service. But like a communion-wide study of con- is contested. Against the current Luther’s translation of the Bible, temporary Lutheran identities as backdrop of anthropocentrism these norms are embodied through they are lived in the local church and ecological disintegration, eco- a diversity of languages, cultures, contexts. The first phase of this nomic, social and political exclu- forms of worship, spirituality, service, process was a global consultation sion, gender-based discrimination and expressions of public witness in in Addis Ababa, Ethiopia, in Octo- and resurging ethno-nationalism, minority and majority contexts. ber 2019. This report summarizes the concept of “identity” can be For that reason, expressions of the outcomes and findings of the a binary, prescriptive tool to draw the Lutheran tradition have always consultation, and points towards distinctions. But if the basis is been negotiated. Conflicts and con- preparations for the next phase of Christian liberty, identity becomes cord are well-preserved within the the global study process.

Department for Theology, Mission and Justice 1

Lutheran Identity Process Phase 1

“We Believe in the Holy Spirit: Global Perspectives on Lutheran Identities”

Addis Ababa Consultation – Background

Venue and Date contemporary Lutheran identities ogy?…How could we articulate a as they are lived in the local church coherent, shared narrative that 23 -28 October 2019 contexts. In his 2016 report to the helps us recognize each other as LWF Council, General Secretary Lutheran churches globally, yet re- Ellily Hotel, Addis Ababa, Ethiopia Rev. Dr Martin Junge asked: “‘How main contextually rooted?’...It is an would we describe the “being and essential project that fosters coher- witnessing Lutheran” today in a ence, mutual understanding and Introduction global perspective? What are the mutual accountability as we jointly key features of our identity and continue proclaiming Jesus Christ From 2019 until 2022, the LWF witness, and how do they relate to as Lord and Savior, and witness to will engage in a global study of the key tenets of Lutheran theol- God’s love and justice in this world.’”

Department for Theology, Mission and Justice 3 The study process will feature dy- shape the way we practice our faith To start the process, the LWF namic theological reflection and and contextualize Lutheran identi- engaged member churches and participatory regional consultation ties. However, within these new theologians in theological reflection aimed at listening for the ways in horizons, we want to discern ways on the work of the Holy Spirit, in a which we sound the common notes in which we creatively express our consultation on the theme, “We Be- of Lutheran identity among the rich common Lutheran heritage. lieve in the Holy Spirit: Global Per- harmony of lived, contextual identi- Spirituality (the lived experi- spectives on Lutheran Identities.” ties across our communion. ence of faith) shapes our Christian The Ethiopian Evangelical Church The goal of this process is to ana- identity and engagement with the Mekane Yesus (EECMY) and the lyze the ways in which our Lutheran world. Spirituality contains a deeply Lutheran Seminary in Addis Ababa communion lives out its mission and personal reality of one’s personal hosted the event in October 2019. spiritual life within the contemporary experience of the Spirit of God. The Holy Spirit is a gift and contexts of our member churches. Yet, that relationship is nurtured in a promise for all creation. The Contemporary constellations of a community of practice. Identity Bible affirms that the Spirit is the economic and political power, legal is formed in the midst of the one, breath of God, by which creation challenges, scientific and techno- holy, catholic and apostolic church. was made, and the Advocate that logical discoveries, and new psycho- Some of the LWF churches call continues to enliven creation. The social developments continuously for renewal by reviving spirituality, Gospel of John reminds us that the call for new expressions of Lutheran and some churches struggle to Spirit, which is the dynamism of distinctives such as law and gospel, understand the myriad expressions renewal and reconciliation, blows faith and works, nature and grace, of spiritual gifts that call into ques- where it will, often in mysterious justification and sanctification, or tion their experience of faith in the and surprising ways. Martin Lu- freedom and vocation. Emerging Lutheran Church. What can we say ther affirmed God’s Spirit is con- cosmologies and cultural realities about the work of the Holy Spirit? stantly at work behind the masks

Members of the EECMY Yetsedik Tsehay choir share song and music gifts with participants at the global consultation.

4 The Lutheran World Federation Lutheran Identity Process Phase 1 of creation; in every river and communion to provide a framework of gifts that our member church- rock. However, if we blindly look for addressing these fundamental es express as communities of for God’s Spirit, we could trip on questions as Lutherans. spiritual practice and formation. the rock or drown in the river! So that we would not have to grope in b. On the last day of the consulta- the dark, Christ promised to send Methodology tion, regional teams harvested the Spirit, and be present in our questions that will be collated communion. The church is a com- • The process is designed to be and deployed in Phase 2, begin- munity in which God’s Spirit meets inductive and participatory. ning in 2020. us, speaks a word of promise to We begin with the lived experi- us, and sanctifies us in love. This ence of our member churches is the heart of the third article of and ask questions about the Aims Luther’s Catechism and writings contexts that shape the ways on the church, sacraments and they proclaim, teach, worship, The overall goal of the Lutheran sanctification. Lutheran spirituality and live out their faith through Identity Study Process is to analyze is rooted in the promise present service and witness. contemporary Lutheran spirituality, in proclamation of the Word and and affirm the way in which the sacraments. These are the means • The process will be analytical. Holy Spirit works through the min- of grace (charis) that nurture our We will interpret those regional istry of the church to form, revive spiritual gifts (charismata) and findings in order to understand and equip us to live out our faithful produce the fruit of the Spirit in emerging niches in which our vocations in the next 500 years of our vocations. The Holy Spirit calls churches are being called to the Lutheran communion. us, gathers us, and sanctifies us express our Lutheran witness. The consultation specifically to participate in God’s mission to aimed to create a framework for reconcile all of creation. • The process will be construc- understanding the person and work Contemporary discourse about tive. Through a process of trans- of the Holy Spirit that can be de- spirituality is frequently driven contextual reflection on regional ployed in future regional gatherings by individuals who claim to have findings, we will develop a joint and frame contextual engagement spiritual gifts (charismata) via special framework for articulating our in the study process. The Addis revelations of the Holy Spirit. While Lutheran identities in our con- Ababa consultation aimed to deploy the Spirit blows where it will, this temporary, global context. an inductive approach to theologi- type of spiritual narrative can be cal consultations. Rather than ar- exclusionary, and often underwrites Phase 1: The process began with rive with a set of questions about anthropological, social, and political this global consultation in Addis Lutheran identity, the aim of this narratives that are contrary to our Ababa that considered the lived consultation was to bring together a Lutheran theological heritage. These experience of Lutherans through the diverse representation of the global narratives create anxieties about lens of the third article of the Creed. communion, engage in transforma- Lutheran identity and the practice The church’s mission and our life tional theological reflection on our of our faith, as well as fundamen- together is the work of the Holy Spirit. Lutheran heritage and contexts, tal confusion about the gracious, Through an iterative, participa- and generate questions that will reconciling, and liberating nature tory process, each region identified be the basis for Phase 2 and 3 of of the gospel. LWF Pre-Assembly representatives, who made up the the Study Process. In other words, messages and Assembly resolutions slightly over 80 participants. this study should be in the model of have raised questions related to the participatory observers, where the work of the Holy Spirit in the life of a. Together, we considered the questions we ask of ourselves arise our churches using the language diverse contexts in which the from the gifts and challenges of the of church renewal, revival, or the church is called to live out its living faith and practices of being practice of spirituality. They call the mission, as well as the diversity Lutheran in our contexts today.

Department for Theology, Mission and Justice 5 Participants For this reason, the Program Following the reception of nomina- Executive for Lutheran Theology tions forms the Program Executive The consultation had a total num- and Practice (new title, Program Ex- consulted with LWF Regional Sec- ber of 85 registered participants. ecutive for Identity, Communion and retaries and the Youth Secretary They included EECMY President Formation) worked with the Regional to finalize choices according to Rev. Yonas Yigezu Dibisa, two LWF Secretaries to create a metric to de- qualitative contributions as well as Vice-Presidents Rev. Dr Jeannette termine the number of participants quantitative quotas (lay/ordained, Ada Epse Maina (Africa) and Rev. according to number and population gender and youth). Based on the Dr Nestor Paulo Friedrich (Latin of member churches. In the end, final choices, letters of invitations America and the Caribbean), sev- the numbers agreed upon were: were sent to nominees, and com- eral LWF Council members, 10 • Africa – 12 participants municated to member churches. attendees from the host church, • Asia – 10 participants The final number of participants three people from the local orga- • Central Eastern Europe – 6 from each region was different from nizing committee, and LWF staff. participants those proposed, because speakers Beyond this number, there were • Central Western Europe – 8 specifically invited to present con- many participants who offered their participants tent papers were counted separately gifts to the consultation, such as • Latin American and the Carib- from participants nominated by the youth and adult choirs, and musi- bean – 7 participants member churches, though regional cians from the EECMY. • Nordic – 6 participants and gender balance were main- Participants were intentionally • North America – 5 participants tained among the speakers as well. chosen in order to bring together a mix of theologians, youth, church Each member church (or regional leaders, lay and ordained practi- leadership) was invited to nominate Youth recruitment tioners in local communities, and up to three people based on the members of LWF governance. The following general criteria: A special effort was made with goal was to create a community respect to the full and meaningful of theological reflection that was • Lay or ordained Lutheran mem- participation of youth. The process deeply informed by our theologi- ber of an LWF member church of nominating participants already cal tradition, richly formed through included 18 percent youth. But in our contextual and cultural experi- • A capacity or desire to reflect on addition, a special call for youth ences, and aware of the current life and vocation in relationship papers was broadcast. The Com- critical needs and narratives that to their Lutheran identity munion Office received 14 paper we face as a global communion submissions, and the LWF Youth of local, living Lutheran churches. • Have experience and access Secretary in consultation with the to communities of practice Program Executive for Lutheran (for example parish ministry or Theology and Practice selected five A process for nominating diaconal work in the health or to be presented at the consultation participants social sector, education, public and published in the documenta- policy and advocacy, work with tion. This special call ensured a per- The process of choosing partici- women, youth, children, mi- centage of youth greater than the pants was extremely important to grants, indigenous communities, 20 percent LWF quota. The youth ensure a regional balance as well vulnerable populations, etc.) papers provided some of the more as the lay/ordained, gender and significant theological contributions youth quotas. But considering the • Some experience with research of the consultation, and the youth composition of expertise and expe- methods or project leadership presence on the panels, leadership rience was also critical to creating in worship and in plenary made a the diverse theological reflection • Sufficient level of English (though significant impact on the scope of proposed in the rationale above. whisper translation will be available) the discussions.

6 The Lutheran World Federation Lutheran Identity Process Phase 1

An expression of Ethiopian hospitality: One elder and a young person (Sierra Leone delegate Yeanie Margaret Foray) cut traditional bread to be shared with the whole community.

Local Organizing Committee which provided a framework for deeper into the daily themes, which exploring the work of the Holy Spirit: are detailed below. The Local Organizing Committee was composed of EECMY mem- 1. Holy Spirit as gift and promise: bers and coordinated by Ms Meron the Spirit calls us in Word and Day 1: Holy Spirit Girma Mamo and Ms Kemesi Sirika, baptism as gift and promise: administrators in the EECMY De- Moderator – Rev. Dr partment for Mission and Theology, 2. Our holy communion: spiritual- Chad Rimmer with additional support from Ms ity as sanctification and forma- Ruth Osmundsen. They managed tion in community This day developed a Trinitarian the procurement of the venue and foundation for understanding the welcoming of participants and 3. Transformed and freed: anthro- person and work of the Holy Spirit special guests, logistics related to pology, spiritual gifts, vocation of as person, gift and promise. It high- local transportation, parish visits the priesthood of all the baptized. lighted creation as the theatre for and local outings, presentations the work of the Holy Spirit, and how by local choirs, coordinating the Theologians, ecumenical guests and within this field of the Spirit’s activity, consultation welcome and informa- interdisciplinary scholars from the God operates in the world at large. tion packages, and staging various social sciences engaged each daily sessions. theme through (a) Biblical study; (b) Morning Bible Study: John 14:25- theological reflection on confession- 27 “All this I have spoken while al texts or Luther’s writings; and (c) still with you. But the Advocate, The program plan interdisciplinary analysis of religious the Holy Spirit, whom the Father experience in our diverse contexts. will send in my name, will teach The three study days were struc- Lay and ordained participants pre- you all things and will remind you tured around one of three themes, sented short papers, in order to dig of everything I have said to you.

Department for Theology, Mission and Justice 7 Peace I leave with you; my peace I Day 2: Our holy Beverly Wallace, Luther Seminary, give you. I do not give to you as the communion: Moderator ELCA world gives. Do not let your hearts – Rev. Dr Wilfred be troubled and do not be afraid.” John Samuel Theological Keynote: Professor Dr This text demonstrates the person, Jennifer Wasmuth promise and gift of the Holy Spirit. This day focused on the church God’s Spirit creates and renews the as communion, in which the Spirit Digging Deeper Papers: earth, calls and claims each of us in acts to sanctify and form us. The • Rev. Dr Nestor Paulo Friedrich our baptism to bear the fruit of good liturgical and spiritual aspects of our • Rev. Dr Cheryl Peterson works in us. Rev. Dr Jun Hyun Kim, life together took front and center, • Mr Uwe Steinmetz Lutheran Church in Korea as we looked at the marks of the • Rev. Birhanu Ofgaa church as a community of practice: • Rev. Dr Marie Anna Auvinen Theological Keynote: Rev. Dr Ken- Holy Communion, prayer, Bible • Rev. Dr Emmanuel Clapsis neth Mtata, General Secretary, study, fellowship, etc. • Mr Christopher MacDonald Zimbabwe Council of Churches • Mr Sebastian Madjeski Morning Bible Study: 1 Corinthians Digging Deeper Papers: 12:1-14 “Now concerning spiritual • Rev. Dr Winston Persaud gifts, brothers and sisters, I do not Day 3: Formed and • Rev. Dr Johannes Zeiler want you to be uninformed…For in freed: Moderator – Rev. • Ms Sofie Halvorsson the one Spirit we were all baptized Dr Cheryl Peterson • Rev. Dr Chad Rimmer into one body—Jews or Greeks, • Dr Christian Poder slaves or free—and we were all This day focused on anthropo- • Rev. Dr Mutale Kaunda made to drink of one Spirit. Indeed, logical aspects of spirituality, and • Prof. Bernd Oberdorfer the body does not consist of one explored the relationship between member but of many.” Rev. Dr spiritual gifts and vocation. The

Participants in a small-group discussion.

8 The Lutheran World Federation Lutheran Identity Process Phase 1

Spirit produces fruit in each one to reflect on the themes of the first identities, and are vehicles for the of us. As part of the priesthood of three days, and contribute to a experience of the Holy Spirit. For all the baptized, we are called and framework that can be deployed in that reason, every morning began freed to express our spiritual gifts future regional workshops. in worship, music and Bible study. (charismata) through our diverse Every evening ended with vespers. vocations in the world. We test our Morning Bible Study: Psalm 104: Each day was punctuated by the gift spiritual gifts (and particularly the 30-31, “When you send your Spirit, of a local choir or musicians. The reality of different types of spirituali- they are created, and you renew the first day we were blessed with the ties as experienced today) against face of the ground. May the glory EECMY Yetsedik Tsehay choir; the the biblical call that charisms be of the Lord endure forever; may the second day, with Sophie Küspert- used to build up the body of Christ Lord rejoice in his works.” Rakotondrainy and Amanuel Buli; towards reconciliation and loving the third day, with the EECMY Ejole service to our neighbor. Regional deliberation groups: Kayo choir; and the final day with the • Africa Moderator: Rev. Adama EECMY Mekanissa Mekane Yesus Morning Bible Study: Galatians 5:1, Faye, Recorder: Ms Ebisse Ab- children’s choir. 22-25 “For freedom Christ has set dissa Gudeta Music was also accompanied us free. Stand firm, therefore, and • Asia Moderator: Rev. Dr Son- each day by Mr Uwe Steinmetz do not submit again to a yoke of gram Basumatary, Recorder: of the German Liturgical Institute slavery… the fruit of the Spirit is Ms Gloria Novriana Hutagalung of the University of Leipzig. The love, joy, peace, patience, kindness, • Latin America and the Carib- consultation was also an opportu- generosity, faithfulness, gentleness, bean Moderator: Rev. Eduardo nity for Mr Steinmetz to introduce and self-control…If we live by the Silva, Recorder: Sister Shelda the upcoming research project Spirit, let us also be guided by the Emmanuel on Global Lutheran Music, which Spirit.” Rev. Caroline Christopher • Central Eastern Europe Mod- will be launched in October 2020 erator: Rev. Anne Burghardt, in Wittenberg, in partnership with Theological Keynote: Professor Rev. Recorder: Rev. Dr Elfriede Dörr the German National Committee Dr Veli-Matti Kärkäinnen • Central Western Europe Mod- and the LWF. erator: Dr Nicole Grochowina, On the final Sunday of the Digging Deeper papers: Recorder: Rev. Michael Markert consultation, participants were • Rev. Dr Yacob Godebo • Nordic Moderator: Dr Sven Thor divided and bussed to four EECMY • Rev. Dr Wilfred John Samuel Kloster, Recorder: Ms Helen congregations. Visits to local par- • Rev. Harry Morudu Kémi ishes always build communion. • Ms Sophia Gebreyes • North America Moderator: Ms They were wonderful experiences • Rev. Yamilka Hernandez Guzman Kristen Opalinski, Recorder: Rev. for the parishes to receive their • Ms Novrianna Gloria Hutagalung Dr Allen Jorgenson sisters and brothers from around • Ms Lotta Gammelin the world, and create conscious- ness of belonging to a global com- Worship and Music munion. They were also wonderful Day 4: Regional experiences for the participants deliberation on The methodology of this consultation who received such hospitality, the themes was designed to create communi- had their experience of the global ties of deep theological reflection communion expanded, and rooted This day focused on the way the that we hope to inspire through- our theological discernment about renewing work of the Spirit is in- out the phases of this study. In formation in the presence of the terpreted in our contexts. The day other words, our Lutheran identity Spirit in local communities of Word was devoted to regional gatherings is rooted in communities of Word and sacrament, particularly those of member church representatives and sacraments, where prayer, of the EECMY who self-identify as and theologians. There was time praise and thanksgiving form our charismatic Lutheran churches.

Department for Theology, Mission and Justice 9 Storytelling a word about safe and confidential Communion was experienced. It space, and a prayer for the Spirit was theology, in the sense of faith One other unplanned moment of of wisdom and grace. Stories were seeking understanding, specifically grace occurred as a response to invited in pairs, based on the open to know our sisters and brothers in the fruit that began to emerge from question, “My Lutheran identity has Christ, and their experience of the the rich sharing. In the course of been formed by...” Storytellers were living God, the Spirit of life. our plenary conversations, one par- given nine minutes to tell their story. In itself, the experience should ticipant observed that the spiritual Each story was followed by one be carried forward as a model of narratives that we were discussing minute of silence. Then the floor experiencing communion. Stories actually raised the awareness that was open for responses, however, are not for debate and can only this experience could potentially be responses could only be words of be received as non-threatening painful for some participants who affirmative gratitude. The space gift. When they are honored in this have had negative formative experi- was holy, both in the sense that way, lives and dignity are affirmed, ences in the church. The sugges- it was set aside for the purpose of friendship and mutual love are tion was made that we might set gathering in the name of Christ, and nurtured, and the hope of a com- aside the time for storytelling. On in the sense that the community munion of reconciled diversity can one of the evenings, we offered a was a place for the Holy Spirit to be experienced in the flesh, if but time for those who wished to gather move among us, and knit together for a brief moment. for a time of storytelling about an a community of trust. Several participants noted that experience related to the themes, The outcome of this storytell- it was amazing to experience this “What it means to me to be Lu- ing was astounding. While the kind of communion at such a con- theran...” or “What has formed my space was held in confidence, and sultation. In the future, facilitators Lutheran identity?” therefore cannot be reported, it is may want to create these spaces We agreed on a process that important to note in this report that every time we gather as a com- would create a space for gifting. the stories shared and received munion. Such experiences are Stories are not meant to be of- built bridges between participants transformative, and a way for the fered for theological debate. Rather, who otherwise find themselves Holy Spirit to move, heal, reveal her given and received as gifts. The on different sides of ethical and wisdom, and strengthen our unity methodology that we created was ecclesiological divides. Tears were in the bonds of peace. as follows. The forum opened with shed. Embraces were exchanged.

10 The Lutheran World Federation Lutheran Identity Process Phase 1

Rev. Caroline Christopher (India) and other participants from Asia, during a session discussing emerging themes for each region.

Outcomes

This consultation produced three main concrete outcomes:

1. Questions that form the 2. Consultation papers will 3. Participants are prepared basis for regional question- be published as a book in to speak of the process in naires that will be sent to the LWF Documentation se- their regional spaces, and be member churches and com- ries that can accompany the ambassadors for the study munities of practice (par- process as a reader. process. ishes, local ministries, youth groups, etc.) who wish to participate.

Department for Theology, Mission and Justice 11 Ms Novrianna Gloria Hutagalung (Indonesia) making a presentation.

12 The Lutheran World Federation Lutheran Identity Process Phase 1 Major Themes and Findings

Major themes Themes that we means of grace through which consistently affirmed the Holy Spirit works The following is a compilation of major themes gathered during the • A common confessional foun- • Baptism and the priesthood of plenary feedback at the end of dation: Lutheran identity is all the baptized are fundamental each day. This summary was com- rooted in the solae including the to understanding the source of piled by a group of listeners, and is Word, the Trinitarian ecumenical the fruit and gifts of the Spirit, meant to accompany the questions creeds, Lutheran confessional and that the baptized are called developed by each regional group. documents (recognizing that and equipped to participate On the topic of Lutheran identi- some churches also recognize ties, the plenary began under the the Formula of Concord, Bar- • All members of the community notion that while our identity is men Declaration, etc.) including are charismatic, if charismata are informed by a common theological, the Catechisms with special em- properly understood in light of the normative heritage, our identities phasis here on the third article concept of baptismal vocation are formed in the context of diverse cultures, languages, worldviews • Common marks and spiritual- • Theology of the cross and pneu- and political realities. However, the ity, including prayer, music and matology are integral to our plenary conversation came around worship, the cross, Word and understanding of the gospel and to the possibility that we could sacraments, service, etc. God’s gracious work in the world, still speak of a shared Lutheran and should not be interpreted in identity that is normative, though • Liturgical spirituality, includ- isolation from one another. not prescriptive, and whose unity ing Word and Sacrament as a is expressed in diversity. We ac- means of grace, is related to the • There is a need to discern spirits knowledged that sometimes we holiness of the church and the spirits of the age (social, can speak of a shared identity, and political, economic, scientific, at other times identities. • No one cultural expression is theological philosophies that The need to speak of a nor- prescriptive of Lutheran identity form and inform contemporary mative identity was particularly discourse) significant to churches that are a • Lutherans have a strong pneu- religious or cultural minority. This matological foundation but it is • We can return to our theological requires further exploration in light not always well expressed and confessional tradition to of questions around particularity ask new questions in order to and universality, as a communion • The one economy of the Holy find new creative expressions of churches in the context of Trinity necessarily links Christol- of our living faith that speak to ecumenical and interfaith dialogue. ogy, ecclesiology and pneuma- contemporary narratives that The following summary points were tology; justification and sanc- we face, particularly in relation- gathered from a plenary feedback, tification; creation, salvation, ship to anthropology, care for and organized into categories ac- renewal; charis and charismata; creation and the social, political cording to what we consistently etc. and economic spirits of the age affirm, themes that will require further elaboration, and areas we • Word and sacraments are con- • Confessio Augustana V and VII cannot support. stitutive of the church, and are an affirmation of a way to

Department for Theology, Mission and Justice 13 discern spirits, linking Word/ work of the Spirit in the world at science, confuses spirituality Sacrament and the Holy Spirit large, and in the church (through with special revelation, creates a the charisms found throughout special class of charisms or has • We are engaged in this study in the priesthood of all the baptized any aim other than building up the midst of ecumenical, inter- and in the ecclesial ministries) the body of Christ. faith and interdisciplinary dialogue particularly in situations of • The relationship between mysti- Lutherans as a religious, cultural, cism and charisms Major Findings philosophical or political minority • The need to develop a pneuma- • Lutheran identity and identi- tology of charisms ties are formed in a matrix of Themes to elaborate normativity and experience • The relationship between the that includes all of the solae • The relationship between concept and discourse on mis- (Word, grace, Christ, faith), our pneumatology and Christology sion and the Holy Spirit confessional, theological tradi- (whether that be a Christological tion, liturgical tradition as well as pneumatology or a pneumata- • A more complex notion of co- the pluralistic societies in which logical Christology) lonialism and neo-colonialism our cultural tradition is formed, as it relates to religious identity multiple religious belonging, and • The Spirit works through the and expressions of power (and traditional or indigenous belief Word and sacraments, but we patriarchy) between churches systems. In this way, the Luther- need to develop our theological and within church structures an tradition is always living, and understanding of how God’s the expressions are always being spirit works in the world at large, • We need to research Lutheran negotiated as well as renewed. in light of the sovereignty of the theologies of charisms that al- Holy Spirit. The Freedom of ready exist or function de facto • While Lutheran churches are God should be a major theme often constituted with different of future theological reflection • In the process ahead, we need confessional bases (i.e. some to engage indigenous perspec- ascribe to the Formula of Con- • The relationship of the work of tives more deeply. Several par- cord and some do not, while the Spirit in the world at large ticipants represented indig- some recognize the Barmen with earth care enous peoples, and the reality Declaration and some do not), of indigenous and traditional the Augsburg Confession and • A Lutheran-centered process wisdom was raised, but not Luther’s Catechism are recog- of discerning the Spirit and systematically treated. These nized by all member churches the spirits of the age (including perspectives are a necessity of the LWF. For this reason, a economic, materialist, political, going forward. special emphasis was placed social, structural, patriarchal, on the Catechism, not only as power, etc.) a confessional document, but Emerging themes that a teaching tool, and therefore a • Teaching spiritual gifts in a way we cannot support vehicle of our tradition that con- that is rooted in 1 Corinthians 12 tinues to be applied in a dynamic, and the theological concept of • Rooted in our confession that living way in ecclesial settings, the priesthood of all the baptized we are justified by grace through and within homes as a means faith, Lutherans cannot sup- to nurture all baptismal vocations. • The centrality (or foundational port any use of spiritual gifts nature) of the priesthood of all the that commodifies the gospel or • Within the Lutheran tradition, baptized for understanding the grace, burdens the human con- liturgy has a significant role to

14 The Lutheran World Federation Lutheran Identity Process Phase 1

Worship was a central part of the consultation, with delegates taking part in daily Bible study and evening devotion.

play within the transmission of our worship and the way that • Multiple religious belonging the tradition, and as a means of God’s Spirit is active in worship. deeply affects the way our reli- grace where the faithful experi- The consultation recognized the gious and theological identities ence the Holy Spirit as gift and special part that worship as a are formed today. This encour- promise. central, lived spirituality affects ages constructive and critical the formation of children and dialogue with indigenous and • Liturgy as performative theology informs their education. traditional wisdom sources of and dialogical aesthetics: The identity, as well as ecumenical consultation highlighted the • Lutheran identity is open and and interfaith dialogue. special role that liturgy (includ- liberating. Lutheran identity is ing Word and the sacraments) always formed by ecumenical • Lutherans put an emphasis on plays in forming identity (con- realities that balance particu- discerning the spirits. Oratio/ fessional, anthropological and larity and universality. Lutheran meditatio/tentatio provides a cosmological), transmitting faith, identity always asks us to in- method for discerning spiritual and shaping the tradition itself. terpret ourselves in light of the gifts for the building up of the As performative theology, the gospel before God and the world body, as well as the “spirits” of means of grace do what they and then re-enter into our tradi- the age, such as exploitative say and communicate what tion and context, equipped with power, patriarchy, ethno-nation- God is, and the community or a holy dynamism. alism, commodification, fetish- assembly is itself participating in ism, consumerism, xenophobia, realized eschatology, as well as • Forming and informing our iden- etc., which co-opt narratives equipping and liberating us for tity is related to the call to make of “spirituality” and “spiritual our vocations. Additionally, as disciples. In this light, strong gifts”. What is important is that dialogical aesthetics, indigenous emphasis should be placed on while Lutherans have a rich and or cultural traditions also shape the making – formation. strong pneumatology, spiritual

Department for Theology, Mission and Justice 15 gifts are always given in love in of theological or confessional experience as theological “data”, order to build up the body (1 propositions. Lutheran identity and sees our living theological Corinthians 12-13). In order to is formed by the lived spirituality and confessional documents as address spiritual narratives that of our experience of God’s Spirit normative but not prescriptive. commodify gifts or suggest spe- through Word, sacrament and cial revelations that glorify a new service, recognizing and includ- • To the goal of discerning con- clerical, shamanistic or spiritual ing mysticism. Part of that lived cepts of charism and the spirits class, Lutherans must develop spirituality involves discerning of our age, the consultation theological frames and mecha- our experience of daily life. A repeatedly lifted up the concept nisms of discernment (tentatio) faithful trust in God’s presence of the priesthood of all the bap- in order to equip people to dif- in the world shapes our mode of tized as a critical way to frame ferentiate between what gifts being in the world. The tentatio spiritual gifts as part and par- are used to build up the body in of Luther’s theological method cel of baptismal vocation. The love and compassion, and what implies a critical reflection or consultation found consensus gifts are being exploited through engagement with the world in that, while criteria need to claims of special revelation as that trust’s the Holy Spirit will be developed for discerning a new theology of glory, as a help us discern between law spiritual gifts and adapting for means of commodifying grace and gospel, what is promise the reality of certain spiritual in our age. and what is contrary to God’s gifts (speaking in tongues or desire for creation. The consul- healing), a theology of charisms • Lutheran identity speaks about tation recognized the value of should be rooted in the baptis- a method and mode of being an inductive, pastoral approach mal concept of the priesthood of in the world. Lutheran identity to theological reflection and all the baptized. This doctrinal is not informed solely by a set self-understanding that values position underwrites the profes-

The Sunday program included worship in EECMY congregations around Addis Ababa. Congregants sing and pray during Sunday service at the Finfinne Oromo Mekane Yesus congregation.

16 The Lutheran World Federation Lutheran Identity Process Phase 1

sion that all the baptized have that must be engaged. In many Follow up and received the same grace from ways, this goes well beyond preparation for Phase 2 the Spirit of God through Christ, questions of Lutheran identity. and therefore all gifts are equal. But, in many ways, our Lutheran The Addis Ababa Consultation was By democratizing administration, theological tradition began with Phase 1 of a three-phased theologi- teaching, diaconal service, etc. basic questions of God’s free- cal study process. Phase 2 will last on the same plane as speak- dom, which eventually led to from 2020 until 2021, and will be ing in tongues and healing, questions about God’s liberty constituted by an intentional en- then there can be no claim of to act through the church, and gagement with member churches special revelation (therefore therefore in the lives of human and local communities in a process reducing exploitation) related beings. Most of our anthropolog- of research and collecting input to any “special gifts.” This link ical questions are related to the regarding Lutheran identity today. strengthens the link between concept of the freedom of God, The COVID-19 crisis has caused charis and charismata (grace as are our continuing questions a delay, and necessitated a new and gifts), as well as justifica- of public theology, ethics and approach to this stage of the pro- tion and sanctification, which the church in the public space. cess. But while we will not be able is one mark of future Lutheran However, perhaps most relevant to access LWF regional leadership theological engagement. to the discourse of our day, are spaces or regional gatherings, the ecological implications of we hope to have many creative • The consultation remarked that the freedom of God. What is channels for input (video, creative liberty is an organizing principle our profession regarding God’s projects, poetry, photography, hym- of Lutheran identity. While justi- presence and work in the world? nody, etc.). fication by grace through faith is Church’s mission in light of the One way to increase commu- the cornerstone of the Lutheran Spirit’s work in creation at large? nion-wide participation in Phase tradition, liberation implies that How does that understanding 2 will be through monthly webinar no theological locus or religious of mission relate the church to meetings under the title, “Being Lu- practice should ever bind what other faiths, indigenous tradi- theran.” The aim of these webinars has been loosed. For that rea- tions and the public space? How is to explore the findings of the Ad- son, liberation by God’s grace does that inform our vocation dis Ababa consultation. Speakers (e.g. Paul’s letter to the Gala- to participate in God’s work in from across the communion will be tians) implies that nothing given the world as Christians (and invited to deepen our theological as a gift and promise should be therefore Lutherans) and shape reflection on these themes, and used to burden the heart or con- our anthropology per se? These provide a creative, dialogical space science, or as a religious means are lingering questions that can to increase participation in the to an end. Like the priesthood be explored in the coming years. study process. Being Lutheran we- of all the baptized, liberty is an Due to their ecological and binars will be open to any member organizing principle that will anthropological significance, of the LWF who is able to register help in constructing any theol- perhaps the freedom of God online. Details about the webinars ogy of charisms, or criteria for and the Spirit’s work in the and information about access will discerning charismata or spirits world at large will be one of the be available and updated on the of the age. most fruitful arenas for Lutheran LWF website. theological reflection at the be- The second focus of Phase 2 will • The concept of liberty also ap- ginning of the next 500 years of center on the research question- plies to our understanding of our living tradition. naire. This questionnaire will be God’s work in the world at large. based on the input of each regional To this end, the freedom of God reflection circle from Day 4 of the emerged as a significant area Addis Ababa consultation. Each for further theological reflection regional reflection circle submitted

Department for Theology, Mission and Justice 17 Choreography performed by the EECMY Ejole Kayo choir.

a set of questions. These questions questions that arose from each experience as theological data, were harvested from conversations regional reflection circle. recognizing that Lutheran identity and discussions during the consul- The questionnaire will be de- is rooted in a living tradition that tation. Common questions will be signed as a standardized, open- includes dynamic practices, and collated into a section that can be ended questionnaire, to be broad- normative but non-prescriptive asked to the whole communion, cast to member churches, and confessional foundations. This and therefore used in a compara- available for use in local fora. The report, and the documentation of tive or trans-contextual way. But questionnaire will be descriptive the consultation papers, will ac- the questionnaire will also include and reflexive. It will value different company the questionnaire. a regionally specific section, which deductive and inductive responses. will include contextually specific It will privilege spirituality and

18 The Lutheran World Federation Lutheran Identity Process Phase 1 Conclusion

The 500th anniversary of the Lu- Spirit that each person receives in though our practices of common theran reformation was commemo- the gift and promise of the gospel, faith are shaped by diverse con- rated under the theme “Liberated proclaimed through the Word and texts...all deeply believe we serve by God’s Grace.” At the beginning sacraments. However, that one and glorify the same Lord. Some of the next 500 years of the Lu- gift bears a diversity of gifts and of our churches have experienced theran tradition, the LWF begins fruit in each of us. In this way, the Christianity for a century or less a study process that considers work of the Holy Spirit accounts while others have many centuries Lutheran identity in relationship to for our unity and our diversity, our of experience and resources. The the work of the Holy Spirit. In so do- common identity and our unique Spirit is working in a way that we ing, our self-understanding begins identities, as we participate in can learn from each other.” with the freedom of God and the God’s mission. And as one participant urged, Spirit’s ongoing work to renew and This inductive process of mutual “The Holy Spirit is in our Lutheran reconcile all creation. Instituted to discernment and discovery began churches all over the world. She continue the work begun in Jesus with a rich experience of our diver- lives and creates...She moves us. Christ, the Church is called and sity in unity. Rooted in the Bible, Therefore, we need to accept her in- gathered in communities where and our common confessions and vitation of motion.” So may the Holy we are enlightened and equipped catechism, consultation partici- Spirit affirm our faith and inspire by the Spirit, through the means pants experienced the diversity of our holy imagination as we learn of grace to bear the creative and Lutheran spirituality and theology. together and follow God’s Wisdom. transformative fruit of Love. It was summarized succinctly by The bond of peace among the one participant who commented, “I Report compiled by Rev. Dr Chad churches of the Lutheran tradition belong to the Lutheran family with Rimmer is rooted in the Christian confession one, but diverse identity. Our unity LWF Program Executive for Luther- of one Lord, one faith and one bap- is based on what the Holy Scrip- an Theology and Practice (new tism (Ephesians 4:3). That bond is ture teaches regarding the Holy title, Program Executive for Identity, maintained by the unity of the Holy Spirit and our Lutheran traditions, Communion and Formation)

Department for Theology, Mission and Justice 19 Women delegates at the consultation.

20 The Lutheran World Federation Lutheran Identity Process Phase 1 List of Participants

Rev. Sergio Ariel LOPEZ, Evangelical Church of the Rev. Purba DARWITA HASIANI, Simalungun Protes- River Plate, Argentina tant Christian Church (GKPS), Indonesia

Mr Soren ABILDGAARD, Evangelical Lutheran Ms M.C. (Mascha) de HAAN-BRAND, Protestant Church in Denmark Church in the Netherlands

Rev. Dr Jeannette ADA MAINA, Evangelical Lutheran Rev. Dr Kayko DRIEDGER HESSLEIN, Evangelical Church in Cameroon Lutheran Church in Canada

Rev. José Pilar ALVAREZ CABRERA, Guatemala Sister Shelda EMANUEL, Evangelical Lutheran Lutheran Church Church in Guyana

Dr Alister AU, Evangelical Lutheran Church in Hong Rev. Guy ERWIN, Evangelical Lutheran Church in Kong, China America

Rev. Dr Mari-Anna AUVINEN, Finnish Ecumenical Rev. Adama FAYE, The Lutheran Church of Senegal Council, Finland Ms Yeanie Margaret FORAY, Evangelical Lutheran Rev. Dr SONGRAM BASUMATARY, Gurukul Luther- Church in Sierra Leone an Theological College & Research Institute (India) Rev. Dr Nestor P. FRIEDRICH, Evangelical Church of Rev. Dr Sihombing BATARA, The Indonesian Chris- the Augsburg Confession in Brazil tian Church (HKI) Ms Lotta GAMMELIN, Finnish Evangelical Lutheran Dr Ibrahim S. BITRUS, Lutheran Church of Christ in Mission, Finland Nigeria Sr. Dr Nicole GROCHOWINA, Evangelical Lutheran Rev. Pedro Antonio BULLON MOERANO, Lutheran Church in Bavaria, Germany Church of Peru Ms Sofie HALVARSSON, Church of Sweden Rev. Anne BURGHARDT, Estonian Evangelical Lu- theran Church Rev. Gerardo HANDS, Evangelical Lutheran Church in Venezuela Rev. Octavio BURGOA, United Evangelical Lutheran Church, Uruguay Rev. Yamilka HERNANDEZ GUZMAN, United Evan- gelical Church in Cuba Lutheran Synod Ms Amanda CARLSHARMRE, Church of Sweden Ms Novriana Gloria HUTAGALUNG, Protestant Rev. Caroline CHRISTOPHER, Arcot Lutheran Christian Batak Church (HKBP), Indonesia Church, India Rev. Dr Allen JORGENSON, Evangelical Lutheran Father Emmanuel CLAPSIS, Holy Cross Greek Orthodox Church in Canada School of Theology, Brookline, Massachusetts, USA

Department for Theology, Mission and Justice 21 Prof. Veli-Matti KÄRKKÄINEN, University of Helsinki, Dr Daniel S. NDEMUWEDA, Evangelical Lutheran Finland, and Fuller Theological Seminary, California, Church in Namibia (ELCIN) USA Bishop Chen NONG-RUAY, The Lutheran Church of Dr Mutale MULENGA-KAUNDA, Independent re- the Republic of China searcher & member of Circle of Concerned African Women Theologians, South Korea/Zambia Prof. Dr Bernd OBERDORFER, University of Augs- burg, Germany Ms Helen KÉMI, Church of Sweden Rev. Dr Andreas OHLEMACHER, United Evangelical Rev. Dr Jun Hyun KIM, Luther University, Korea, Lutheran Church of Germany (VELKD) Republic Ms Zulma OJEDA, Evangelical Lutheran Church of Mr Henry G KOLUBAH, Lutheran Church in Liberia Colombia

Prof. Dr Dirk LANGE, Luther Seminary, St Paul, Min- Ms Kristen OPALINSKI, Evangelical Lutheran Church nesota, USA in America

Rev. Sergio Ariel LOPEZ, Evangelical Church of the Rev. Rolando A. ORTEZ, Christian Lutheran Church River Plate, Argentina of Honduras

Ms Claudia Soliette LÒPEZ ORTEGA, The Nicara- Mr Mateus PEREIRA, United Protestant Church of guan Lutheran Church of Faith and Hope France

Mr Sebastian MADEJSKI, Evangelical Church of the Rev. Dr Winston D. PERSAUD, Wartburg Theological Augsburg Confession in Poland Seminary, Dubuque, Iowa, USA

Rev. Michael MARKERT, Evangelical Lutheran Rev. Dr Cheryl M. PETERSON, Trinity Lutheran Church of Saxony, Germany Seminary, Colombus, Ohio, USA

Mr Christopher MC DONALD, Evangelical Lutheran Rev. Dr Johann Christian PÖDER, Estonian Evangeli- Church in Canada cal Lutheran Church

Rev. Juris MORICS, Evangelical Lutheran Church of Ms Milita POŠKIENE, Evangelical Lutheran Church Latvia of Lithuania

Rev. Kagiso Harry MORUDU, Evangelical Lutheran Rev. Gilberto QUESADA MORA, Lutheran Costa Church in Southern Africa Rican Church

Rev. Dr Kenneth MTATA, Zimbabwe Council of Rev. Erik Olebark RINGHEIM, Church of Sweden Churches Rev. Dr Wilfred John SAMUEL, Lutheran Study Cen- Rev. Doreen MWANZA, Evangelical Lutheran Church ter, Sabah, Malaysia in Zambia Mr Janek Sören SCHRÖDER, Evangelical Lutheran Rev. Dr Emma NANGOLO, Evangelical Lutheran Church in Württemberg, Germany Church in Namibia (ELCIN)

22 The Lutheran World Federation Lutheran Identity Process Phase 1

Mr Lennart SCHULZ, Evangelical Lutheran Church Rev. Yonas Yigezu DIBISA in Northern Germany Rev Degu GENFE Rev. Eduardo Tomas SILVA ARCOS, Lutheran Church in Chile Rev. Dr Yacob GODEBO

Rev. Oskars SMOJAKS, Evangelical Lutheran Church Ms Ebisse GUDETA of Latvia Mr Galgalo KARRE Rev. Nora STEEN, Christian Jensen Kolleg, Breklum, Germany Ms Meron MAMO

Dr Uwe STEINMETZ, Leipzig University, Germany Ms Ruth OSMUNDSEN

Dr Sven THORE KLOSTER, Church of Norway Ms Kemise SIRIKA

Rev. Dr David TSWAEDI, Lutheran Communion in Southern Africa (LUCSA) LWF Staff

Dr Brigitte VARCHMIN, Evangelical Lutheran Church Rev. Arni DANIELSSON in Northern Germany Ms Sophia GEBREYES Rev. Dr Beverly WALLACE, Evangelical Lutheran Church in America Rev. Dr Martin JUNGE

Prof. Dr Jennifer WASMUTH, Institute for Ecumeni- Ms Pauline MUMIA cal Research in Strasbourg, France Rev. Dr Elieshi MUNGURE Rev. Dr Johannes ZEILER, Church of Sweden Rev. Dr Chad RIMMER

Host – Ethiopian Evangelical Church Mekane Yesus

Rev. Dr Lalissa DANIEL

Department for Theology, Mission and Justice 23

“We will further develop a shared understanding of the theological identity of LWF member churches through which they will continue recognizing each other, belonging to the communion, while witnessing in their diverse contexts.”

(LWF Strategy 2019-2024)