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Towards An Asian Lutheran Identity and Self Understanding (DMD/LWF) 2014 Conference on Asian Lutheranism 2014 Towards An Asian Lutheran Identity and Self Understanding Soechi Hotel, Medan/Indonesia, 17-21 November 2014 PUBLISHED BY: ASIAN LUTHERAN DESK Towards An Asian Lutheran Identity and Self Understanding (DMD/Asia Desk) Forward The search for an identity has been an ongoing journey of LWF since its founding in 1947 in Lund, Sweden. As LWF responded to the needs of the world, it continued to reflect on its self-understanding in relation to the mandate and nature of its mission. One significant milestone was the shift of its identity from federation to communion in July 2003 at the Tenth Assembly held in Winnipeg, Canada. It conveys the self-understanding that we are a family, a close-knit communion more than a formal and structured relationship of a federation. This new identity continues to inform and guide the work LWF does. At the same time, the world is going through great changes in the midst of post-modern reforms driven by the vehicle of globalization. Of significance are the changes in the theological and social landscapes worldwide, to which churches have to respond individually and collectively. The LWF Asia region launched the process of its search for a Lutheran identity and self-understanding in Asia context in 2012. This was facilitated by a series of annual conferences inaugurated in 2012 and will culminate and conclude in 2017, coinciding with the commemoration of the 500th anniversary of the Reformation. The final outcomes would be Asia’s contribution to the global communion for this landmark commemoration. The first two conferences delved into the meaning and implications of a Lutheran identity and self-understanding in Asia context. They identified core areas on which an Asian Lutheran identity and self-understanding could be defined and developed. This booklet is a report on the 3rd conference held in November 2014 in Medan, Indonesia. It reflects the cumulated outcomes of - 2 - Towards An Asian Lutheran Identity and Self Understanding (DMD/Asia Desk) the three conferences. It is acknowledged that these outcomes still need further deliberation and refinement. A special word of thanks to all contributors and, especially, to the editor, Revd Dr Wilfred John. Revd Dr William Chang Area Secretary for Asia Department For Mission and Development Geneva, March 2015 Lutheran World Federation - 3 - Towards An Asian Lutheran Identity and Self Understanding (DMD/Asia Desk) INTRODUCTORY PAPER Basic Elements of Lutheran Identity (By: KENNETH MTATA-LWF) I. LUTHERAN IDENTITY – A CONTEMPORARY CHALLENGE In a time of much uncertainty and confusion both in society and in the churches, in a time of growing religious pluralism, and in a time of closer ecumenical relations between many churches, Lutherans are challenged to respond to the question “what constitutes our Lutheran identity, what shapes our profile, our “face” as Lutheran Christians and as a Lutheran church?” Christians in other churches face similar questions. In the centuries since the Reformation Lutheran identity often has been described in terms of difference - in line with a frequent manner of defining an identity: We are Lutherans because we are different from Roman Catholics, or: as Lutherans we differ from the Reformed in our understanding of the Lord’s Supper, etc. In recent decades, however, the ecumenical encounters between churches and especially the bilateral dialogues between Christian World Communions (i.e., confessional families) have led to a new appreciation of confessional identities and their rich heritage and gifts. Certainly, aspects of these identities that have divided the churches must remain on the agenda of ecumenical - 4 - Towards An Asian Lutheran Identity and Self Understanding (DMD/Asia Desk) dialogue. But increasingly confessional identities are now understood as being open to a sharing of theological and spiritual gifts on the way of overcoming dividing differences. It is in this new context that we ask “what constitutes Lutheran identity” for the sake of our own self-understanding as Lutherans and our ability to give an account of our faith to our contemporaries and as partners in the ecumenical process of renewal and reconciliation. II. BASIC ELEMENTS OF LUTHERAN IDENTITY What are, then, the elements that shape Lutheran identity? They are, first of all, theological elements. The Lutheran Reformation was a theological movement, seeking to clarify in a concentrated intellectual effort the foundations of our faith and assurance. But these theological elements were at the same time pastorally orientated. They represented a theological effort for the sake of the living faith of people. Martin Luther’s own struggle in the monastery at Erfurt was marked by such an interrelation between theological clarification and receiving the assurance of God’s unmerited grace. We find the same interrelation, often overlooked, in the Lutheran Confessions, and we will see this interrelation when we look now at those basic faith convictions that make up Lutheran identity. 1. The Triune God alone is the exclusive source and agent of our salvation and of all knowledge of God. The Lutheran theological and spiritual tradition is shaped by the faith that all human religious efforts, all human spirituality and morality are preceded by the primary, prevenient and - 5 - Towards An Asian Lutheran Identity and Self Understanding (DMD/Asia Desk) exclusive initiative of God. It is the Triune God, Father and Creator, Son and Savior, Holy Spirit and source of faith, who comes to us lost human beings for our salvation. God comes to us in the incarnation of the Son, suffers for us on the cross of Jesus Christ, and takes us in Christ’s resurrection to a new life with Christ. Through the work of the Holy Spirit God creates faith and is with us. God continues to come to us again and again through human words in the proclamation of the one Word and, together with elements of creation, in the sacraments We human beings are not able, our Lutheran faith also tells us, to approach God with our philosophical speculations and intellectual efforts. It is God who has revealed himself in the history of salvation from creation to fulfilment and thus has enabled us to grasp a glimpse of his nature and purpose. This movement of God towards us, and not the other way round, is the dominating motive, the “Leitmotiv” of all Lutheran thinking and believing. It is not an abstract theological idea, but a pastoral assurance: we can be confident that God’s coming to us is the true and only way to the knowledge of God, to salvation, to certainty of faith, and to a fulfilled life. 2. God justifies and liberates us. Since the time of the Reformation, the doctrine of the justification of the sinner by faith alone and through God’s grace alone stands at the center of evangelical faith. Justification or acquittal of the sinner means that without conditions and apart from human religious efforts the sin and guilt of humans is forgiven and the broken relationship with God and with other human beings is being restored. This gift is offered to human beings through the gracious movement of God toward sinners - 6 - Towards An Asian Lutheran Identity and Self Understanding (DMD/Asia Desk) that has become tangible and effective in Jesus Christ. When human persons accept this gift in faith, they are declared and made righteous by God’s grace. They are clothed with Christ’s righteousness. Thus, the human person is turned around from the focus on himself/herself and toward God and other human beings. We remain sinners but are liberated from the domination of sin. This change for our life is a gift of God that seeks to be grasped by us and is meant to renew our inner being. Thus, we are sinners and justified ones at the same time (simul justus et peccator). This message of justification for Christ’s sake is considered the summary of the Gospel. It is the basis of Christian existence and the criterion for judging the proclamation, teaching, and forms of life of the church. The doctrine of justification was the central doctrinal difference between the Lutheran and Roman Catholic tradition at the time of the Reformation and since. The Lutheran-Catholic agreement on this doctrine that was achieved during the last three decades was celebrated at Augsburg/Germany on Reformation Day, October 31st 1999. It was an event of church-historical significance. 3. God speaks and acts through the proclamation of the Gospel and the celebration of the sacraments. These two “means of grace”, as we call them, have always been of equal and fundamental significance for the Lutheran church. Against certain Reformation movements such as the “Spiritualists” and “Enthusiasts” (“Schwärmer”) whose followers claimed to have received an inner, direct spiritual revelation and enlightenment, Martin Luther and his friends have always - 7 - Towards An Asian Lutheran Identity and Self Understanding (DMD/Asia Desk) emphasized that God acts through outward means: His Word and sacrament that come to us “extra nos”, from outside of ourselves. The Triune God has freely bound himself to these two means of grace. Through the proclaimed Word God grants his grace and forgiveness. In baptism he accepts us as his children and incorporates us into his church. In the Lord’s Supper he is truly present in Jesus Christ for our salvation. Thus, through these means God the Father grants us his grace. Through them the living Lord Jesus Christ meets us and is present with us and with his church. Through them God the Holy Spirit creates faith in us and builds the church. All this results in a certainty that does not depend on our own efforts, but is based on the assurance of the gift of God’s grace and salvation.

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