$3.50 www.thelutheran.org study guide

“Lutheranism 101” Lutheranism 101 The Lutheran, June 2006 (page 12) Culture or confession?

“Abiding Hope Lutheran Church, Littleton, Colo.” By Robert C. Blezard The Lutheran, June 2006 (page 15) What does it mean to be Lutheran in the 21st century? A lot of people are ask- ing that today and fi nding the answer in our theological heritage, which burst “Our Reformation moment” upon the 16th century religious landscape with a freshness and boldness. The Lutheran, June 2006 (page 16) EXERCISE 1: WHAT MAKES YOU LUTHERAN? “Church of the Apostles, Seattle” The Lutheran, June 2006 When you think of what it means to be a Lutheran, what comes to mind? List (page 17) the things the study group comes up with. When you’ve completed the list, circle the ones that have to do with culture, such as ethnic food, language or “New words for today” history. Underline the ones that have to do with worship, such as hymnody, The Lutheran, June 2006 prayers or liturgy. Put a check next to the ones that have to do with theology, (page 17) such as salvation, Scripture or grace. If an item seems to fall into more than one category, choose the one that is strongest. “Iglesia Luterana Santa Cruz, Santa Maria, Calif.” • How many did you list in each category? What do the totals say about your The Lutheran, June 2006 experience of being Lutheran? (page 18) • Do your results point to areas where you would want to learn more? What are they? How might that strengthen your experience of being a Lutheran?

• How do the items in the categories interrelate?

• Go through the list from beginning to end and identify items you could eliminate and still have Lutheran identity. When you are done, what items are left ? What does it say? How might this awareness guide your congregational council’s next planning meeting? EXERCISE 2: QUESTIONS FOR LUTHERANS I ‘HAVE YOU ACCEPTED CHRIST?’

You hear the question a lot: “Have you accepted Christ as your personal savior?” It’s the hallmark of so-called “decision theology”—that our salvation depends on us making a decision to become faithful people. For Lutherans the question makes no sense because the cornerstone of our theology is that we are saved en- 8765 W. Higgins Rd. tirely by God’s grace, not by any action on our part—even the action “to accept” Chicago, IL 60631 that grace. We are saved by grace through our faith in God. But having faith isn’t Ph. (800) 638-3522, Ext. 2540 to be construed as an action on our part, as Martin Luther notes in his explana- Fax (773) 380-2751 tion of the Apostle’s Creed in the Small Catechism: [email protected] (page 1 of 4) www.thelutheran.org study guide

Tell Us: “I believe that by my own understanding or strength I cannot believe in Jesus Do you fi nd this guide Christ my Lord or come to him, but instead the Holy Spirit has called me through helpful? Or is it just useless? the gospel, enlightened me with his gift s, made me holy and kept me in the true Send comments and faith” (Th e Book of Concord, page 355; Fortress Press, 2000—new translation). suggestions to [email protected]. • According to Luther, what happens to give us faith?

• Who acts fi rst—God or human beings?

• What does it mean to be “called through the gospel”? (Th is, by the way, is an- other key Lutheran concept—that it is through external means, such as hearing the gospel or partaking of the sacraments, that God calls human beings to faith.)

• What is the underlying theology behind the question, “Have you accepted Christ as your personal savior?” For those who ask the question, what is the “right” answer?

• But how would a Lutheran answer the question, “Have you accepted Christ as your personal savior?” Why?

EXERCISE 3: QUESTIONS FOR LUTHERANS II‘HAVE YOU BEEN BORN AGAIN?’

Th is is another popular question these days because many Christians identify themselves as “born again.” Jesus does say in John 3:3-5 that no one can enter the kingdom of God unless they are born anew, or above; born of water and the Spirit. But he doesn’t exactly spell out how this happens. Many born-again Christians see it as a spiritual transformation that takes place aft er they have decided to enter the faith and undergo baptism. Notice how, as in the previous question, that in this view of baptism grace is imparted in response to a person’s decision. But Lutherans hold that it isn’t because of human decision that people are born again, but rather because of God’s decision to create us anew.

Th is is refl ected well in the adaptation of Luther’s so-called “fl ood prayer” found in the rite of baptism (Th e Lutheran Book of Worship, page 122). For discussion, read and study this prayer.

• How does God use water in other dealings with people besides baptism?

• What is consistent about God’s use of water?

• What is the connection between Jesus’ death and our baptism? 8765 W. Higgins Rd. Chicago, IL 60631 • What is the connection between Jesus’ resurrection and our baptism? Ph. (800) 638-3522, Ext. 2540 Fax (773) 380-2751 [email protected] (page 2 of 4) www.thelutheran.org study guide

• Whose choice is it to impart grace at baptism? Permission is granted for individuals, small groups and • How should Lutherans respond to the question, “Are you born again?” congregations to reproduce this study guide for local use. EXERCISE 4: THE MEANS OF GRACE

How does God come to us, call us to faith, give us new life? Lutherans believe God comes to us exclusively through the word of God proclaimed, spoken and experienced in the sacraments—baptism and communion. Th ese are called the “means of grace” and are explained in the 1997 ELCA social statement Th e Use of the Means of Grace (free download at www.elca.org/dcm/worship/wor- ship/sacraments/umg.html). Believing in the external word of God, Lutherans trust in God’s promise that God will be present to us whenever we gather in the name of Jesus the Christ; the Scriptures are read and heard; the gospel is pro- claimed through preaching, teaching or song; the sacraments are administered; absolution is proclaimed and received.

• How would you describe the means of grace?

• In what way do you think God is present to us through the means of grace?

• How does trust in the means of grace comfort, strengthen, encourage and en- noble our worship experience?

• How does trust in the means of grace help us and our ministers to stay fo- cused? EXERCISE 5: THE LUTHERAN SOLUTION TO A SINSICK WORLD

Lutheran theology, through the tenets of “justifi cation by grace through faith,” as well as trust in the means of grace, believes that the central witness of Jesus Christ is that God pours grace upon us freely and preemptively. In other words, God doesn’t wait for us human beings to get our act together before loving us and saving us. God always takes the fi rst step, and through Jesus the Christ has provided us with the means of our salvation and reconciliation.

• Lutheran theology holds that human beings can never do anything to deserve God’s favor, but God loves us anyway and pours grace upon us. How is this counterintuitive to how we human beings think?

• How does Lutheran theology of God’s preemptive grace stand in contrast with theologies of making a “decision for Christ” or earning God’s favor as a precondition for grace? How are these theologies easier to understand than the 8765 W. Higgins Rd. Lutheran understanding of salvation? Chicago, IL 60631 Ph. (800) 638-3522, Ext. 2540 • For a world that is weary and wracked with sin, how is the Lutheran under- Fax (773) 380-2751 standing of grace like a healing balm? [email protected] (page 3 of 4) www.thelutheran.org study guide

DISCUSSION QUESTIONS: Blezard writes The Lutheran’s online study guides. • If someone asked you what distinguished your Lutheran congregation from oth- er denominations in town, would you be able to respond? What would you say? The pastor of Trinity Lutheran Church, Arendstville, Pa., • What does it mean to be a Lutheran? And how did you “learn to be Lutheran”? Blezard holds degrees from As a group, share together stories of how your identity as a Lutheran was formed. Boston University School of Theology and the Lutheran • Does your congregation’s Christian education program off er classes and training Seminary at Gettysburg. in Lutheran identity and theology? If so, how? If not, why not?

• When you ponder the central theme of Lutheran theology—that we are saved by grace through faith alone—how does it make you feel? What do you think about? Does it inspire you to sin more, that God’s grace may abound, or to humble your- self before God and live a less sinful life? Why?

• For you, what is most important about Lutheranism? FOR FURTHER STUDY:

Here are some resources for personal or group study:

• Justifi cation by Faith: A Matter of Death and Life by Gerhard O. Forde (Sigler Press, 1991—paperback).

• Th e Book of Concord, Robert Kolb and Timothy J. Wengert, eds., (Fortress Press, 2000).

• One Great Cloud of Witnesses by Lowell G. Almen (Augsburg Fortress, 2001).

• Reclaiming the ‘L’ Word: Renewing the Church from its Lutheran Core by Kelly Fryer (Augsburg Fortress, 2003).

• 1997 ELCA social statement Th e Use of the Means of Grace: www.elca.org/dcm/ worship/worship/sacraments/umg.html.

• Lutheranism: Th e Th eological Movement and Its Confessional Writings by Eric Gritsch and Robert Jensen (Fortress Press, 1976).

8765 W. Higgins Rd. Chicago, IL 60631 Ph. (800) 638-3522, Ext. 2540 Fax (773) 380-2751 [email protected] (page 4 of 4) PHOTODIISC

Lutheranism 101 Culture or confession? By Kathryn A. Kleinhans

hat does it mean to be Lutheran? For many in the ELCA whoʼve grown up Lutheran, Wreligious identity is intertwined with a sense of family and cultural traditions: beer and brats for some, lefse and lutefisk for others, familiar liturgy and hymns for all. But the shape of Lutheranism is changing. While the majority of Lutherans worldwide still live in Northern Europe, Lutheranism is growing rapidly in other parts of the world, according to the Lutheran World Federation. Today there are almost as many Lutherans in Asia and the Middle East (7.4 million) as there are in North America (8.1 million), and there are more Lutherans in Africa (15 million) than there are in Germany (13 million). So what does it mean to be Lutheran, beyond cultural heritage or geographical location? During the 16th century, Martin Luther chal- lenged the teachings, practices and structures of the Roman Catholic Church. He insisted that the central message of Christianity is the good news that sinners become reconciled to God by grace through faith because of the saving work of Jesus Christ. Itʼs important to remember that Luther didnʼt intend to start a new church. He wanted to reform the exist- ing church so the gospel message was communicated clearly and so the life of the church reflected that gospel center. Lutherans organized into a separate church only after the Roman Catholic Church repeatedly rejected Lutherʼs views.

12 ■ The Lutheran ‘Lutheran’ as insult As the evangelical reform move- Catholics believed Godʼs grace was The word “Lutheran” actually began ment grew, certain writings were essential for salvation, but they had as an insult used by Lutherʼs oppo- adopted as essential statements of different understandings of the way nents. Luther later tried to discourage Lutheranism. One of the most influ- grace works. his supporters from calling them- ential documents is the Augsburg Relying on Paulʼs letters to the selves Lutherans since they really fol- Confession, which was written by Romans and to the Galatians, Luther low Jesus Christ, not Martin Luther. Lutherʼs colleague Philipp Mel- insisted that faith is key. His under- “What is Luther?” he once wrote. anchthon and presented at a meeting standing of faith isnʼt primarily intel- “After all, the teaching is not mine. with the emperor of the Holy Roman lectual (having the right knowledge Neither was I crucified for anyone.” Empire in 1530. It was signed by about God) or emotional (how hard or It was the gospel message that seven territorial rulers and by the how sincerely one believes). Instead, remained central for Luther, not his mayor and council of two cities. faith is relational: Itʼs a form of trust. leadership. In a sermon preached in In 1580, after both Lutherʼs and We are justified through faith because Wittenberg shortly after his return Melanchthonʼs deaths, evangelical faith alone trusts Godʼs promise of from Wartburg Castle, Luther leaders gathered the statements of forgiveness for Christʼs sake. insisted: “I simply taught, preached faith they considered normative for and wrote Godʼs Word. I did nothing; Lutheran Christians and published • Law and gospel the Word did everything.” them as The Book of Concord. This Lutherans have a distinctive way If not “Lutheran,” how did Luther collection was signed by 51 territo- of reading the Scriptures, based on and his supporters identify them- rial rulers and by 35 city councils. Lutherʼs insight that Godʼs word selves and their reform movement? This act of signing oneʼs name to comes to us in two forms—law and They tended to use the term “evan- a statement of faith is called confes- gospel. The law as command tells gelical,” which means simply gospel sional subscription. The phrase may people what they should do. The gos- or good news. sound odd, but actually the idea of a pel as promise tells us what God in As “evangelical” Christians, they magazine or newspaper subscription Christ has already done for us. understood themselves in light of the is a helpful comparison. There are Godʼs law functions in several gospel, in contrast to “papal” Chris- many, many periodicals available. ways: It structures human life by tians whose identity was rooted in The ones we subscribe to are those protecting and promoting good and their relationship with church struc- we want to receive and to be engaged limiting and punishing wrong. The tures and authority centered in Rome, with regularly. To this day, Lutheran law also functions theologically, as a especially the pope. pastors and other rostered leaders mirror, or as a doctorʼs diagnosis, to One important result of this com- promise to preach, teach and fulfill show us our sinfulness and our need mitment to communicating the their duties in accordance with the for Godʼs grace in Christ. gospel clearly was that Lutherans Lutheran confessions. Because we are sinners, Godʼs law quickly translated the Scriptures and always accuses us; only the gospel the worship service from the churchʼs Core Lutheran themes frees us. As Luther puts it: “The law official language, Latin, into the lan- What are the most distinctive themes says, ʻdo this,ʼ and it is never done. guage used by the people. of Lutheran theology? Grace says, ʻbelieve in this,ʼ and While Lutherʼs ideas and writ- everything is already done.” ings were at the heart and core of • Justification by grace through this evangelical reform movement, faith for Christʼs sake • Means of grace Luther worked collaboratively with This, for Lutherans, is the heart of the The Augsburg Confession describes other pastors and teachers. His views gospel. Stated concisely in the fourth word and sacrament as the “means of also received support from civic article of the Augsburg Confession, grace.” The word “means” refers to leaders within the German territories itʼs so central that it has been called how things actually happen. We refer who were interested in promoting a “the article by which the church to different means of communica- Christian church that was German, stands or falls.” tion, means of transportation, etc. By not Roman. Both Lutherans and Roman calling word and sacrament means

See page 19 for an excerpt of a study guide, which is available for download at www.thelutheran.org for $3.50. Study guides are available at no additional cost to our Web Premium members.

June 2006 ■ 13 of grace, we are saying: “This is how a forgiven sinner. stays in the kitchen. Similarly, the and where grace happens.” When the Our dual identity as saints and church needs to deliver the goods. good news is preached, when some- sinners reminds us that our righteous- In The Freedom of a Christian, one is baptized, when we receive the ness always depends on Godʼs grace, Luther insists that itʼs not enough Lordʼs Supper, grace happens. never on our own religious behavior. simply to acknowledge that Christ This means that worship is vitally At the same time, our recognition is Christ. Instead, the purpose of important for Lutherans. It forms our that sin, while forgiven, remains a preaching is to make the connection, identity as Christians. The Augsburg powerful force in the world and in to deliver the goods so Christ may Confession even defines the Christian ourselves gives us a realistic ability “be Christ for you and me.” church as the assembly of believers to confront cruelty and evil, confi- From the beginning the Reforma- around gospel and sacrament. dent that God will have the last word. tion was committed to delivering As Luther once wrote to Melanch- the goods, to continuing the work of • Theology of the cross thon, “Be a sinner and sin boldly, but Pentecost by allowing people to hear The theology of the cross refers not believe and rejoice in Christ even the good news firsthand. Luther was just to the events of Good Friday. more boldly, for he is victorious over fluent in several languages. Even It also refers to a cross-centered sin, death, and the world.” more important, he had fluency with approach to theology that stands in several different populations: He opposition to a “theology of glory” • Vocation wrote in Latin to reach academics focused on the power and majesty of The term “vocation” literally means and church leaders, but he wrote in God abstracted from Godʼs action in “calling.” Until Lutherʼs time it was German to reach regular people. history. used primarily to refer to those with a Already during Lutherʼs lifetime, A theology of glory looks up and special religious calling to be a priest, Lutheranism spread to the Scan- says, “Godʼs in heaven and allʼs monk or nun. Luther expanded the dinavian countries. Just as Luther well with the world.” A theology idea to include all Christians. had translated the Scriptures and of the cross, in contrast, keeps its First, Luther affirmed that all Chris- the worship service into German, feet firmly planted on our broken tians are priests. This “priesthood of Scandinavian evangelicals translated Earth and says, “God was in Christ all believers” doesnʼt mean that we these—along with Lutherʼs Small reconciling the world to God.” The each have an individual pipeline to Catechism—into their languages. incarnation witnesses to a God who God but that we all have a responsibil- As Lutherans came to North puts aside divine characteristics to ity to teach and to pray for others. America, they faced several signifi- become human, to suffer and to die. Second, Luther affirmed that all cant challenges. One was the transi- The God who chooses to come human work is a calling from God tion away from the European model down from heaven chooses not to if done in faith and for the service of a state-supported church. The idea come down from the cross. The the- of neighbor. According to Luther, of individual freedom of religion is ology of the cross is a constant cri- God doesnʼt need our good works, relatively modern. After the Refor- tique of human expectations. While but people do. Christian faith, then, mation, church and state were still the cross is a scandal to nonbelievers, should express itself in how we live integrated: The difference was that Christians confess that Godʼs saving in our professions, in our family some states remained Roman Catho- power works precisely through such relationships and as citizens, since lic while others were now Protestant. weakness (1 Corinthians 1:23-25, these are all arenas for the service of In places where the Lutheran 2 Corinthians 12:9). neighbor. confession of faith was embraced, churches became national churches • Saint and sinner • Contextual theology rather than regional branches of the Luther described Christians as The Greek word diakonos, often Roman church. “simultaneously saint and sinner.” translated in the New Testament as The pluralism of the American Some religious traditions distinguish “minister” or “servant,” can also denominational context challenged between “saints,” who obey Godʼs refer to a waiter. This image reminds Lutherans who were used to being will, and “sinners,” who disobey. us how essential it is for the food to part of an established church. While Lutherans cling to a both/and under- reach the hungry diners at the table. more recent denominations like standing of Christian identity that No matter how exquisite the chef Baptists and United Methodists grew redefines the word “saint”: a saint is or the food, itʼs no good if the meal through evangelism, Lutheran church

14 ■ The Lutheran LOREN EDWARDS growth was largely the result of new waves of immigration from Germany Abiding Hope Lutheran Church, Littleton, Colo. and Scandinavia. Another challenge was the issue Chad Johnson, pastor, pours water over Nicholas Holsan, 11, baptizing him of cultural translation. Lutherans during the Easter Vigil at Abiding Hope Lutheran, a “transformational” in the U.S. organized according to congregation of nearly 2,000 members. His brother, Brandon (far left), 13, shared language and culture but soon and his mother, Lynn, were among eight others baptized that night. Look- found themselves asking, “What ing on are: Mike Chylla (third from left); Doug Hill, a pastor of Abiding does it mean to be an American Hope; and Sherrill and Chris Chylla. Lutheran?” Whatʼs the relationship Sacramental life is basic to this congregation, explained Rick Barger, between Lutheran confession and senior pastor. “But when people start talking about ʻLutheran identityʼ and culture? This question shaped the the assumption is that weʼre into club rules, club identity—thatʼs not us. self-understanding of individual What we tell people is: ʻThe gifts of God are free. Free.You already are communities but also affected their saved. Whatever is cheap, fragmented, crumbling in their lives, itʼs already relationships with other Lutherans. been handled by God.ʼ Our Lutheran identity tells how we all are brought American Lutherans eventually into right relationship with God.” overcame most of the cultural, struc- See more about how Abiding Hope acts from this identity at tural and practical issues that sepa- rated them. The ELCA is the result www.abidinghopelutheran.org. of a process of focusing increasingly on what the Augsburg Confession

June 2006 ■ 15 identifies as the core criteria for the church and its unity: the assembly Our Reformation moment of believers around word and sacra- ment. Itʼs not the beer and brats or the lefse and lutefisk that unites us Can we learn to speak and live the or divides us—itʼs the good news of gospel in the 21st century? Godʼs grace for us in word, in water, and in bread and wine. This focus on the core also shapes By Tom Lyberg our ecumenical relationships with other Christian denominations. We utherans arenʼt usually considered to be cutting edge. Like author Gar- arenʼt abandoning our identity as rison Keillorʼs Lake Wobegon, our stereotype is that of quiet Christians Lutherans. Rather, rooted in our com- Lwho donʼt like change and inhabit the small towns of both geography mon understanding of the gospel we and faith. Something of a throwback to the early 20th century, we are por- are free to worship and work together trayed as humble people who preserved a 17th century tradition of liturgy with other Christians. and theology but are best known for choral singing and potlucks. Unfortunately, while American Imagine my surprise when church futurist Leonard Sweet told me that Lutherans have moved beyond our Lutherans are best equipped to reach postmodern generations—they just ethnocentrism, we havenʼt been donʼt realize it. as successful in overcoming the As he points out, Lutherans have reformation built into their DNA. legacy of our state-church heritage. Lutherans have preserved the premodern emphasis on the relational mys- Lutheran church membership in the tery of the eucharist, while embracing the modern focus on the word (part U.S. is in a slow decline. Ironically, RON WURZER a church that was born “evangelical” hasnʼt been as intentional or effective as other denominations about actual evangelism. We can learn much from Luther- ans in other cultures. What are the Lutheran churches in Tanzania and Ethiopia and elsewhere doing right? Their astonishing growth suggests theyʼre communicating the gospel message persuasively rather than perpetuating the northern European subcultures weʼve too often equated with the name “Lutheran.” Lutherans should welcome the opportunity to be multilingual and multicultural, to reach out actively and clearly to proclaim the good news of Jesus Christ in ways that invite other people to hear, trust and respond to the same promise that we have received. Ⅺ

Kleinhans, an ELCA pastor, teaches theology at Wartburg College, Waverly, Iowa, and to adult learners at various lay schools and synod assemblies.

16 ■ The Lutheran of the postmodern synthesis of faith). being the church in any other time or video projection isnʼt seen as helpful And our Lutheran theology pivots on place. We are to incarnate Christ in in worship but rather a reminder of a doctrine of radical, unconditional individual people, in the gathering of workweek PowerPoint driven meet- grace—a crying need of the post- the saints and in the communities we ings and less-than-reverent worship modern faith journey. are called to serve. services. The problem is that we have for- The change is the movement away Yet the very people who take such gotten our heritage or have made it from constantly recycling lapsed positions do worship in Lutheran unbelievably boring. Lutherans to making new disciples sanctuaries surrounded by stained- Words like transformational, of generations that are disconnected glass windows, banners, sculpture emergent and postmodern are often with any faith journey with Jesus. treated as simply the latest fads in As with Martin Luther when he church and theology. Such move- popularized the power of the print- New words for today ments come and go, usually without ing press to bring the Bible to people much Lutheran participation. Many in their own language (in a time he vocabulary of the church is of us arenʼt sure what these words when that was punishable by death), Tin the process of some change, even mean (see story at right). Lutherans in a postmodern world with new words being used to However, I would suggest that we need to embrace the digital technolo- describe the different approaches are looking at a reformation moment, gies of communication of this world and styles of doing mission in the that the streams of ministry repre- if they hope to speak the gospel to it. 21st century. Definitions of three sented by words like these are really Itʼs more than just a generational of these terms follow. all about the same thing—learning shift: We live in a time when human While they arenʼt exact, and the cultural context of the 21st cen- communication itself is reforming. would be challenged by some, they tury world and Take video, for example. For folks are used today by many leaders in being able to coming out of modern generations the church, including myself. speak and live the or perspectives, video is entertain- • Postmodern: The perspectives, gospel within it ment. Itʼs one-way communication values and culture of people born relationally. where images and audio are deliv- since 1964—GenX and Millenni- In that sense, ered to you in a movie theater or als. They are significantly different itʼs no different through television. Consequently, from those of previous generations in North America. • Transformational: The process of leading existing congregations Church of the Apostles, Seattle with set and increasingly ineffec- tive styles and patterns of worship and community life into new mod- This is what worship at this “emergent” congregation els for Great Commission ministry looks like, as participants light candles during a sanc- in their changing local settings. torum service. In liturgy and theology we are “1,000 See www.transformingchurch. percent Lutheran,” said Karen Ward, pastor, who came com. to Seattle three years ago to develop Church of the • Emergent: The ministry of con- Apostles. gregations and leaders committed Being Lutheran includes what Ward called a “radi- to engaging people with the gospel cal inhabitation of [Martin] Lutherʼs ʻpriesthood of all in the terms, images and perspec- believers.ʼ ” That plays out here with leadership of the tives of postmodern genera- more than 60 members who understand themselves to tions—including a radical blend be “a radically practicing community of baptismally of ancient church practices with ordained priests.” Ward said this community connects future technology and culture. See with people who say they are “spiritual but church wary.” www.emergingleadersnetwork. To learn more about this congregation that describes org. itself as a “future church with an ancient faith,” see Tom Lyberg www.apostleschurch.org.

June 2006 ■ 17 and artwork—the two-way, inspira- each of our congregations. claiming the unknown god to a search- tional communication of the modern “Postmodern Lutherans” does not ing society. They are following Luther and premodern world. need to be an oxymoron. There are in setting the Scripture free into the But for postmodern generations, an ever-increasing number of con- language of the people. They are video is two-way communication and gregations in the ELCA that prove it, walking the road with Jesus into the totally relational. Consider the popu- congregations that could be labeled 21st century with the gifts of gospel larity of TV shows such as Dancing “traditional” and “contemporary,” and heritage—gifts to a world hungry with the Stars and American Idol, in “emergent” and “transformational.” for what we have experienced. Ⅺ which the audience is a key partici- These Lutheran congregations pant, not simply an observer. Video are not defined by worship styles, Lyberg is pastor of Lutheran Church of the is digital, delivered via the Internet. geographic location or age of their Master in Carol Stream, Ill., lead coordinator of the Transformational Leaders Gathering Itʼs how new generations commu- members. (www.transformingchurch.com/tlg) and nicate in a relational blend of image Rather, they all are continuing the the host of the Wired Jesus Podcast (www. and word that mediums like MTV, journey of Paul at Mars Hill, pro- wiredjesus.com). Starbucks and Wall Street advertisers

have mastered—and the church is JAYSON MELLOM just beginning to discover. Video, podcasting, text messag- ing, blogging and so much more are the ways in which authentic relation- ships are formed between people in the postmodern world. And so they need also to become vehicles of reforming the ELCA for creating pathways for authentic relationships with Jesus Christ in a postmodern world.

Cry for love But postmodern communication is just part of the shift. The message is key, and it goes beyond knowing Lutherʼs explanations from his Small Catechism. The postmodern world isnʼt a hopeful one: It is marked by dis- Iglesia Luterana Santa Cruz, Santa Maria, Calif. rupted families, uncertain employ- ment transitions, global terrorism and scientific/technological change Before beginning a new season in the fields along the California coast, at a quantum rate. Amid this whirling workers like Feliciana Zaragoza come to Iglesia Luterana Santa Cruz for world, personal significance dwin- a service of blessing on their labors. “Spring planting, itʼs a very impor- dles. There is cry heard in the litera- tant time,” said Patricia Muran, pastor, who gives each person a wooden ture, art and music of recent decades cross to remind them of Godʼs care. for personal relationships that mat- The mission is a grass-roots effort, started in 2001 by nine ELCA con- ter, for forgiveness, for love. What gregations in the region, supported by the Southwest California Synod is more clear and meaningful than and the ELCA. The people have roots in Oaxaca, Mexico, and many are a gospel of “justification by grace second generation in the U.S. But most have little education, none beyond through faith,” of unconditional love the sixth grade. Many among the 65 regular worshipers now also come in Jesus Christ? What could be more to the literacy center to study English. “Theyʼre moving on, motivated Lutheran? Itʼs a Spirit opportunity that is being laid at the doorstep of because they believe God loves them,” Muran said.

18 ■ The Lutheran