past century, which has revived the deep and broad tradition of Lutheran worship (in continuity with the catho- lic tradition) and the church’s social statements, which reflect remarkably well-articulated and deliberative statements about public matters that are also unprecedented in American Lutheran history. Erling: “Americans love num- bers,” said a Japanese Christian in the 1940s who was filling out yet another form. And we love to count our- selves, too, when we ask whether our churches are growing or how many congregations or pastors are leaving over social issues.
Lutherans are like other mainline Protestants: they are having fewer children and waiting longer to have them. Engaging those who are in their early adulthood is a new frontier for us. Congregations have a huge call- ing in responding to this group, which doesn’t have children for the Sunday school, permanent careers, or plans to settle down any time soon. Lutheran theology recognizes
that there is no permanent form for the church. It’s relevant when it tells the gospel, engages with people where they are and assists them, sharing in communion, and in seeing themselves as part of a larger world and purpose. If people feel they are only going through the motions in worship or maintaining programs that were invented in 1960, they won’t become a welcoming commu- nity for more transient, creative and inquiring adults.
Why is the church always beset by controversy? Pahl: Controversy is how human beings grow, especially in a democ- racy. If you don’t change, you die. And you change by confronting something new and different (or being confronted by it), understanding that difference, and rearranging your men-
tal framework and way of life to take new knowledge into account. Lutherans in America have debated about predestination, church order, language, the lodges, dancing, women’s ordination (and suffrage before that) and a host of other impor- tant (and silly) topics in the past. Of course this can turn destructive if people get self-righteous and take themselves too seriously. History teaches us that the church isn’t saved by its theologians but is reformed and conserved by them. Erling: ELCA members are part of a church that has merged with other Lutherans. Merger was a huge accomplishment—it was a way to overcome confrontation and accusa- tion. Some Lutherans love to fight, but others realize that confrontation is not their way forward. Perhaps we need a different term when we aren’t talking about sys- temic evil. How about adaptation? This also may just be a cultural thing. When I served as a pastor in New England and we hosted speakers who came to talk to the clergy association, some of our leaders felt we needed a real clash between speakers to reveal truth. Others felt that clashes didn’t lead to insight, but only to taking sides and power plays. Ecumenical work doesn’t advance through clashes. Interfaith dialogue isn’t helped by confrontation either.
What changes in liturgy, preach- ing and theology have been most dramatic in the history of Lutherans in America? Pahl: Without question, the three biggest changes in American Lutheran history have been the embrace of voluntarism (state-church separation), the liturgical movement, and the ordination of women and embrace of gender equality. State-church separation was hard for Lutherans, coming (as most did)
from state church traditions. But once Lutherans figured it out, our capacity to organize, especially social ministries to serve “the least of these among us,” has flourished. The his- tory of Lutheran social ministries is something of which Lutherans in America can justly be proud. The liturgical movement grew out of a richer understanding of the meaning of Scripture and of the place of the sacraments in the life of the church. Lutherans (globally and in the U.S.) now have many beautiful orders of worship that reflect pro- found theological depth and integrity. Finally, the ordination of women and embrace of gender egalitarianism signaled the revival of the progressive edge of Lutheranism that gave the movement its start within the church catholic. The ELCA is on the leading edge of justice and against violence and discrimination. And that’s a good place to be—as a church. Erling: If only “liturgy” meant more than what setting we were using from the Lutheran Book of Worship or Evangelical Lutheran Worship or whether there will be a screen. When a liturgy is well done, the presider, sensing the rhythm and pace of the moment, and knowing the congrega- tion’s capacity, gets out of the way and people can pray. Lutherans have endured merg- ers and adaptations only to find that their favorite hymn disappeared as their culture and language became insignificant. But we’re also inter- ested in new melodies and strong texts. We’re recovering harmonies again, but it takes work to teach people to sing well. Lutherans have a reputation for fine singing and the arts, thanks to our colleges. There is more to do, and our young people have the creativity to help us be more faithful and compelling wit- nesses to counter all that is shabby and superficial in our world.
July 2012 19
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