What is a Lutheran?

To be a Lutheran is to be a Christian (not the other way around!). Many characteristics of the Lutheran way are also traits of other Christian traditions. The Lutheran Church began as a result of Martin Luther's 16^th century protest of certain teachings and practices of the Roman Catholic Church of his day for which Luther found no biblical basis. Luther protested against church practices of his day, which taught people that salvation can be earned by one’s own efforts.

Central to Lutheran theology is the belief that salvation is a free and gracious gift of God. "If you confess with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved." (Romans 10:9) Lutheran Christians confess Jesus as the Christ, the Savior of the World. The gift of salvation is free and can't be bought for any price. Nor is faith an intellectual acceptance of doctrines about God, but a dynamic, life-changing trust in God's promises. The good works believers do are done out of thankfulness to God for what they have already received, not out of a need to earn God's favor.

Within the church, Lutherans are committed to:

Commitment to all of this cannot be sustained without prayer. We come together regularly to praise God and receive nurture and guidance. We take the Bible seriously, trusting that although some of it may appear to be straw, it holds the precious Word of God just as the manger held Jesus (God's Word made flesh). We receive Baptism and Holy Communion as renewed promises that God will not ever or finally forsake us, but remains as close to us and to the world as cleansing water, bread, and wine.

Roots of the Evangelical Lutheran Church in America

The ELCA, along with other Lutheran churches, can trace its roots directly to the Protestant Reformation that took place in Europe in the 16th century. Martin Luther, a German monk, became aware of differences between the Bible and church practices of the day. His writings, lectures and sermons inspired others to protest church practices and call for reform.

By the late 1500s the Reformation had spread throughout Europe. Followers of Martin Luther's teachings were labelled "Lutherans" by their enemies and adopted the name themselves. Lutheran beliefs became widespread, especially in Germany and the Scandinavian countries (Norway, Sweden, Denmark, Iceland and Finland), later spreading throughout the world as early explorers took their faith with them on their voyages. Lutheranism came to the Americas that way; some of the earliest settlers in the Americas were Scandinavians, Dutch and German Lutherans. The first permanent colony of them was in the West Indies, and by the 1620s there were settlements of Lutherans along the Hudson River in what are now the states of New York and New Jersey.

As people migrated to the New World they continued to speak and worship in their native languages and use resources from their countries of origin. Europeans from a particular region would migrate to a particular region in America and start their own churches. As the number of these congregations grew, scattered groups would form a "synod" or church body, and as the nation expanded so did the number of Lutheran church bodies.

By the late 1800s the 20 or so Lutheran church bodies that would eventually merge to become The American Lutheran Church and the Lutheran Church in America had been established. Massive immigration from traditionally Lutheran countries had started, and between 1840 and 1875 alone 58 Lutheran synods were formed in the U.S.!

There were "revivalist" and "confessional" movements within Lutheran churches in Europe and in America, and as Lutherans migrated to this country they were influenced by the "fundamentalist" movement here. Consequently, there developed a wide variety of expressions of Lutheranism in North America. Nineteenth century Lutherans still looked to their homelands to supply pastors and worship materials, but as second and third generation Americans spoke English more than German, Norwegian or Danish, a need arose to provide formal theological training, hymnals, catechisms and other materials.

As early as 1812 the North Carolina Synod had inquired about the possibility of better intersynodical cooperation, and that synod worked with Pennsylvania publishing houses and the new theological seminary at Gettysburg rather than set up its own support systems.

 

Cooperative Work Begins

Immigration of Lutherans continued to be heavy through the first two decades of the 20th century, and the first significant mergers of church bodies happened in 1917 when three Norwegian synods joined to form the Norwegian Lutheran Church of America (NLCA) and in 1918 when three German synods joined to form the United Lutheran Church in America (ULCA). With World War I taking place, the next logical step in denominational consolidation was to form a joint agency of these two large synods and other smaller ones in order to provide relief.

The National Lutheran Commission had been formed in 1917 because the churches were concerned about the spiritual well-being of U.S. service personnel being sent into combat. In a short time 60,000 laymen were involved in the effort, which proved a vast and complex enterprise. The laymen stayed active in the relief and ministry of the commission, but formed their own organization, the Lutheran Brotherhood, which supported the work of the commission by building facilities and supplying equipment. After the war the Lutheran Brotherhood continued to develop lay leadership and to foster intersynodical relationships.

The various Lutheran churches, with the exception of the Synodical Conference, continued to work together closely, but were limited to soldiers' and sailors' welfare efforts. There was a growing need to provide missionaries to America's expanding industrial centers and to render aid to Lutherans in Europe, and by September 1918 the National Lutheran Council (NLC) was formed to meet those needs. Representation on the council was proportionate, based on membership figures of participating church bodies.

 

The Early 20th Century

For the first 12 years of its existence, the NLC concentrated on overseas relief programs, then from about 1930 through the entry of the United States into World War II it developed its domestic programs. In 1945 it reorganized and expanded the work it did on behalf of the participating churches. In addition to the refugee and chaplaincy work, the council provided coordination of establishing new congregations, town and country ministry, student services, public relations and uniform statistical reporting, among other services. In 1930 three churches with German origins had merged to form the American Lutheran Church, which had become one of the eight member churches in the NLC, along with the ULCA.

As cooperative work proved beneficial to all the participants, and as the 32 councilors continued to meet on a regular basis, other areas of commonality naturally surfaced. In the late '40s and '50s there were proposals by the ULCA and Augustana to merge all the member churches of the NLC, and although they failed, in 1952 the American Lutheran Conference Joint Union Committee presented the document The United Testimony to its member churches, agreeing they were in "essential agreement" with the positions of the ULCA and the Lutheran Church-Missouri Synod. The next round of mergers occurred in the early '60s.

 

The '60s and '70s

In 1960 the American Lutheran Church (German), United Evangelical Lutheran Church (Danish) and the Evangelical Lutheran Church (Norwegian) merged to form The American Lutheran Church (ALC). The Lutheran Free Church (Norwegian), which had dropped out of merger negotiations, came into the ALC in 1963.

In 1962 the ULCA (German, Slovak and Icelandic) joined with the Augustana Evangelical Lutheran Church (Swedish), Finnish Evangelical Lutheran Church and American Evangelical Lutheran Church (Danish) to form the Lutheran Church in America (LCA).

Meanwhile, the Lutheran World Federation's (LWF) 1957 resolve to study contemporary Roman Catholicism with the possibility of entering "interconfessional conversations," and the reforms proposed by the Second Vatican Council, led to a series of theological dialogues. Lutherans also accepted the invitation of Reformed churches (Presbyterian) in America to begin discussions of possible pulpit and altar fellowship. The Lutheran Church-Missouri Synod (LCMS), not a member church of the NLC or the LWF, participated in these ecumenical dialogues at the national level, and joined the NLC churches in 1967 to form the Lutheran Council in the U.S.A. (LCUSA).

A New Player Takes the Field

The LCMS, firmly rooted in confessional conservatism and relatively unchanged since its organization in 1846-47 as "The German Evangelical Lutheran Synod of Missouri, Ohio, and Other States," stood firmly on its belief in the inerrancy of the Bible. "A Brief Statement" had been adopted in 1932, stating:

Since the Holy Scriptures are the Word of God, it goes without saying that they contain no errors or contradictions, but that they are in all their parts and words the infallible truth ...

"Historical criticism," an understanding that the Bible must be understood in the cultural context of the times in which it was written, was gaining ground in both Europe and America. Trouble was brewing in the LCMS as some seminary professors began to adopt historical critical methods in their classrooms. A new seminary president with experience in inter-Lutheran and ecumenical affairs was challenged by the new conservative synodical president. Athree-year investigation ensued and the 1972 convention voted to censure the faculty. In 1974 the seminary president was suspended and many seminarians and faculty left the seminary to continue their work in another setting, forming "Seminex," a seminary-in-exile. Meanwhile, a moderate movement in LCMS called Evangelical Lutherans in Mission (ELIM) was formed.

The issue of whether or not to ordain graduates of Seminex led to the removal of four district presidents at the 1975 convention, and by 1976 the moderates had gathered forces to form the Association of Evangelical Lutheran Churches (AELC). Approximately 300 congregations and 110,000 people moved into the AELC from LCMS with a stated goal from the beginning of promoting unity with the ALC and LCA.

In 1977 the LCMS decision to place fellowship with ALC "in protest" along with the AELC's "Call to Lutheran Union" nudged the three church bodies, ALC, LCA and AELC, toward merger. The 1978 ALC and LCA conventions adopted resolutions aimed at the creation of a single church body. The AELC joined them, and the ALC-LCA Committee on Church Cooperation became the Committee on Lutheran Unity (CLU) in January of 1979.

Presiding Bishop David Preus (ALC), Bishop James Crumley (LCA) and President and later Bishop William Kohn (AELC) met with the CLU over the next 16 months, and the 1980 conventions of all three church bodies adopted a two-year study process. Documents were in the hands of congregational leaders by November of that year, and by 1982 all the pieces were in place for the three churches to have simultaneous conventions so that, on September 8, 1982, with telephone hookups so each could hear the others' votes, all three church bodies voted to proceed on the path toward a new Lutheran church.

 

The ELCA Takes Shape

The CLU proposals included the structure and operating procedures for a new group, the Commission for a New Lutheran Church (CNLC), and a timetable for the churches:

The 1984 conventions to discuss, review, and respond to a statement of theological understandings and ecclesial principles, and a narrative description of the new church;

The 1986 conventions to discuss, review, and respond to the articles of incorporation of the new church, the constitution and bylaws of the new church, and be able to take action to cease functioning by Dec. 31, 1987.

The 70-member CNLC, its members deliberately chosen to be widely representative of the membership of all the merging bodies, met 10 times over the next five years, making full reports which were widely disseminated to church members.

By August 1986 the CNLC had completed its work and again the three church bodies met in simultaneous conventions, again with telephone hook-ups, and voted overwhelmingly to accept the constitution and bylaws of the new church as well as the proposed agreement and plan of merger, thus creating the fourth largest Protestant body in the United States.

William Kohn had retired, and the new AELC bishop, Will Herzfeld, steered that church body through its final vote and the months of transition to follow. The 10-member Transition Team met 15 times in the process, hiring a coordinator and settling issues such as specific location, staffing and budget for the new church.

The Evangelical Lutheran Church in America was finally born at its constituting convention in Columbus, Ohio, April 30-May 3, 1987. The three churches had "closing conventions" the day before, taking care of constitutional matters and saying good-bye. In the four days of the first convention of the new church delegates finalized legal details and elected the ELCA's first bishop, Herbert Chilstrom, other officers and 228 other people to various boards, councils and committees.

At 12:01 a.m., Central Standard Time, January 1, 1988, the ELCA became the legal successor to its predecessors, a mosaic reflecting not only the ethnic heritages of traditional Lutherans through its original churches, but also the full spectrum of American culture in which it serves, proclaiming the Gospel of Jesus Christ to the world.

How Do Lutherans Look upon the Bible?

To borrow a phrase from Luther, the Bible is "the manger in which the Word of God is laid." While Lutherans recognize differences in the way the Bible should be studied and interpreted, it is accepted as the primary and authoritative witness to the church's faith. Written and transcribed by many authors over a period of many centuries, the Bible bears remarkable testimony to the mighty acts of God in the lives of people and nations. In the Old Testament is found the vivid account of God's covenant relationship to Israel. In the New Testament is founding the story of God's new covenant with all of creation in Jesus.

The New Testament is the first-hand proclamation of those who lived through the events of Jesus' life, death, and Resurrection. As such, it is the authority for Christian faith and practice. The Bible is thus not a definitive record of history or science. Rather, it is the record of the drama of God's saving care for creation throughout the course of history.

What Sacraments Do Lutherans Accept?

Lutherans accept two Sacraments as God-given means for penetrating the lives of people with his grace. Although they are not the only means of God's self-revelation, Baptism and Holy Communions are visible acts of God's love.

In Baptism, and it can be seen more clearly in infant Baptism, God freely offers his grace and lovingly establishes a new community. In Holy Communion -- often called the Lord's Supper or the Eucharist -- those who come to the table receive in bread and wine the body and blood of their Lord. This gift is itself the real presence of God's forgiveness and mercy, nourishing believers in union with their Lord and with each other.