Ziklag R8.29 LutheranISM's Fall

Saul Alinsky, Self-Sabotage, and the End of an Era

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What goes around *does* come around. cf. Pr. 11:31

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Diverging Paths:

What even is “LutheranISM”?

By Any Other Name

“Lutheranism” in the United States has broad theological and social spectrum. While some corners have embraced progressive ideology focused on social justice, others have become increasingly characterized by trad-reactivity, internal strife and a self-sabotage. Internal discord erodes the zeal that once defined the mission, turning allies into adversaries surrounded by yet greater evils still.

This essay explores the divergent paths of “Lutheranism,” showing how as a whole our failure to face modern societal challenges has left those outside and inside our circles confused and stumbling, unable to even distinguish who or what we are.

The Influence of Saul Alinsky

Saul Alinsky, known for his community organizing and Rules for Radicals, has left a lasting imprint on some branches of Lutheranism, particularly in their approach to social justice. Alinsky’s strategies—pragmatic, confrontational, and aimed at empowering marginalized groups—have been adopted by certain leaders as they address pressing societal issues like racism, economic inequality, and LGBTQ+ rights.

Alinsky’s philosophy, particularly his assertion that “the ends justify the means,” has resonated within Lutheranism, leading to a strong emphasis on confronting systemic injustice. This can be seen in the statements of leaders who frame their activism within a Christian ethical context, yet also mirror the secular language of social justice movements. For instance, some Lutheran leaders frequently invoke themes of equity and inclusion. Presiding Bishop Elizabeth Eaton of the ELCA stated in a 2020 address, “Our commitment to social justice is not optional—it is a Gospel imperative. We must confront injustice wherever it is found, just as Jesus did.”

The influence of Alinsky’s methods is further evident in the Church Growth Movement within Lutheranism, which often adopts a similar pragmatic approach to church expansion and mission. Proponents of this movement, like Rick Warren, who has significantly influenced contemporary Lutheran leaders, advocate for the adaptation of church practices to meet the demands of the surrounding culture. Warren’s statement, “We must be willing to adapt our methods while remaining faithful to the message,” echoes Alinsky’s emphasis on the flexibility of means to achieve desired ends.

Herbert Marcuse and Radical Inclusion

Herbert Marcuse, a philosopher of the Frankfurt School, introduced the concept of “repressive tolerance”—the idea that true freedom requires the suppression of intolerant ideas. This notion has influenced the majority of Lutheranism’s approach to inclusion, particularly regarding the decision to accept and even ordain LGBQ+ claimants.

Prioritizing inclusivity, Lutheran leaders have articulated this shift as a necessary evolution of the church’s mission, embracing what they see as the Gospel’s call to radical love and acceptance. Reverend Megan Rohrer, the first openly transgender bishop in the ELCA, exemplified this approach, stating, “The Gospel calls us to radical love and acceptance. Our mission is to ensure that everyone, regardless of their identity, finds a home in the church.” But, again, the Church Growth Movement “controlled opposition” is not far behind. Brian McLaren, a leading voice in the emergent Church, for example, has stated, “If we have to choose between heresy and schism, we should choose heresy every time.”

This commitment to inclusivity, while aimed at expanding reach, often mirrors the secular emphasis at the expense of Truth.

Internal Strife and the Erosion of Zeal

While Lutheranism totters between outward activism and parochial strifes, the confusion has gradually eaten away at the zeal that once fueled the Reformation, turning what should be a united front into a battlefield of minor disagreements.

In Lutheranism, the emphasis on doctrinal purity and confessional integrity is a double-edged sword, becoming a religion of the letter, demanding salvation by right option. This quibbling has created an atmosphere of fragmentation and suspicion, where even minor theological differences are enough to turn former allies into adversaries, energy often expended on on a shibboleth of doctrinal purity that grants no unity to its adherents but rather imputes a kind of theological paralysis.

The erosion of zeal within Lutheranism is a direct consequence of these adopted new measures taking advantage of our already existent internal strife. As the focus shifts from Reformation to Endowment Funds, engagement with the world becomes increasingly tepid. Quietism retreating from active engagement with the world is a far cry from the boldness that once characterized the Reformation that trumpeted the good news of Christ risen and reigning.

In the place of such confident hope descends spiritual cynicism, where church is seen as ever-defending the faith against perceived threats, rather than offending the world in a regenerative Words of God. This apologetic posture manifests in a reluctance to address contemporary issues, trapping ourselves in the Jesuit-controversies of a former aeon, insular and disconnected from the nations around us.

Cynicism affects our ability to inspire and mobilize. As zeal gives way, we are a shell of its former self, more concerned with preserving the past that is collapsing than building on the foundations that never shake.

Confusion from Without

For those outside the circles of Lutheranism, distinctions are blurred. The differences that loom so large within appear insignificant to outsiders, who struggle to understand the divides unless they align with standard national party politics. This confusion is compounded by the fact that all forms of Lutheranism claim the same heritage and theology. Whether it’s the activism, quietism, revivalism or confessionalism is, the Isms of Lutherland are a fragmented disaster most evidently at at odds with ourselves on stage before an outside world that doesn’t really care.

The irony is that while Lutheranism’s internal divisions are based on deep convictions, these distinctions mean little to those outside. That doesn’t mean those debates don’t matter. But it does mean those debates are meant to be “in house.” A foolish preoccupation with publicizing internal debates obscures our public witness, breaks our trusts, and makes it difficult for outsiders to see the Gospel through the fog of esoteric disputes over grammar and syntax.

The Historic Vocation: A Return to the Roots

The Unaltered Augsburg Confession, the foundational document of Lutheranism, offers a clear articulation of the core doctrines of the faith, particularly the doctrine of justification by faith alone. This clarity is essential for any Lutheranism that wants to lay historic claim to the name as they navigate the challenges of modern society.

But...

In a time when Lutheranism is rent asunder—caught in the current of progress, paralyzed by internal quibbling and climbing—there is only hope when we return to the unshakeable foundations of the Reformation, which are *not* Luther nor the Confessions. For the vitality of the Reformation flows from the primal force of Scripture, and its two primary teachings of God’s Grace and Faith in Christ Jesus. These are the anchors that will hold fast in the storm, the roots that nourish the true life of the church.

Scripture: The Enduring Word

Scripture is not just a text; it is the living and active Word of God, sharper than any double-edged sword. It does not require the adornments of human credentials or the approval of modern critics. It stands eternal, a beacon of truth in a world adrift.

We must forsake the temptation to rely on the fleeting accolades of academia or the credentials of men and return to the raw, unfiltered power of Scripture, which alone has the authority to guide the church. As the prophet Isaiah declared, “The grass withers, the flower fades, but the word of our God will stand forever” (Isaiah 40:8).

Grace: The Unmerited Favor

Grace is the heart of the Gospel—the unearned, unmerited favor of God that brings life where there was death, freedom where there was bondage. It is the deep well from which all true renewal springs.

We must reject the allure of self-justification through works, credentials, or moral posturing, and instead drink deeply from the well of God’s grace. This grace, which reached down to us while we were yet sinners, is the lifeblood of the church, the reason we can stand before a holy God. As Paul reminded the Ephesians, “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast” (Ephesians 2:8-9).

Faith: The Trust That Overcomes

Faith is not mere intellectual assent; it is the deep, abiding trust in God’s promises. It is the faith of the patriarchs, of David in the wilderness, of the apostles who turned the world upside down. This faith does not waver in the face of adversity; it is the shield that extinguishes the fiery darts of the enemy.

We must trust in this faith—a faith that does not rely on human strength or wisdom but on the God who raises the dead and calls things that are not as though they were. As it is written in Hebrews, “without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him.” (Hebrews 11:6).

The Call to Reformation: A Time to Stand

As the prophet calls from the ancient times, “Stand at the crossroads and look; ask for the ancient paths, ask where the good way is, and walk in it, and you will find rest for your souls,” so must we, in this hour, seek the ancient paths where the saints of old found their refuge. The world is fleeting, its wisdom passing away like the morning mist, but the Word of our God stands forever.

The call to Reformation is not a call to innovation or adaptation to the spirit of the age, but a call to return to the well-worn paths of Scripture, Grace, and Faith. Just as Luther stood before emperors and councils with nothing but the Word of God as his defense, so too must Christianity now stand, not in the power of human credentials, but in the power of the Gospel, which is the power of God for the salvation of everyone who believes.

Cast off the weight that so easily entangles, the concerns of human approval, and the fear of being out of step with the world. Let us fix our eyes on Jesus, the author and perfecter of our faith, and run with perseverance the race marked out for us. The road is narrow, the way is hard, but the destination is sure.

The Reformation was born not of human wisdom but of divine revelation. It was fueled by a return to the Word, a rediscovery of Grace, and a reawakening of Faith. If Lutheranism is to rise from the ashes of division and distraction, it must do so by reclaiming these truths with the boldness and conviction that marked the dawn of the Reformation.

The time has come to abandon the trappings of worldly power, to tear down the altars built to human pride, and to rebuild the ancient ruins on the foundation of God’s unchanging truth. The battle is not against flesh and blood, nor is it won by the strength of our hands, but by the Spirit of the Lord, who calls us to be faithful, to be courageous, and to be steadfast.

For when the foundations are being destroyed, what can the righteous do? They can stand firm, for the Lord is in His holy temple, and His eyes watch over all the earth. As the Apostle Paul exhorted, “Watch, stand fast in the faith, be brave, be strong. Let all that you do be done with love” (1 Corinthians 16:13-14).

Conclusion

“Lutheranism” in the United States is at a crossroads, with its branches grappling with to define themselves against a zeitgeist that is content to just blow it away. Influenced by “wokeism,” churches have aligned themselves with progressive social religio-cultural-movements. At home, on devices, parent and child alike are drinking from polluted wells. Those who would fight back find themselves embroiled in internal strife, often against those who might better have been allies, thus paralyzing the whole endeavor of “Wittenberg” with the curse of raging, human pride.

The thorny paths offer lessons. We will find a way to go on the offense against the present evil age. We will maintain Biblical Truth as the weapon of our warfare.

The Unaltered Augsburg Confession, the Treatise on the Power and Primacy of the Pope, and the Small and Large Catechisms, and other Lutheran Confessions provide a clear framework for navigating these challenges as a peculiar people, but they do not offer a vision of Lutheranism from today. Faithfulness to their witness means re-invoking a zeal for our own.

We must remember Christianity’s first love, and he is not Luther.

Make Friends, and Influence Protestantism

Lutheranism will not gain a hearing telling others that they ought better listen to our quibbling. Much less shall the Reformation rise on the wings of abandoning its every message so soon as Saul or Herbert’s protégés throw a fit. Preaching the movement is not preaching the promise. Repenting can’t be done without turning around.

Every crisis is an opportunity for growth that would otherwise not be enabled. Human societies are unavoidably made up of complex systems that are therefore fundamentally and principally fragile with sin, and therefore inevitably fail.

If it’s all collapsing this badly, there aren’t any of us without some serious soul searching to do. Survival is escape, and vice versa. Escaping from your society, your tribe or your house might be necessary, but ought never be confused with “normal” or “good.”

Doctrinal differences matter, but only when they expose the lies of the false ideologies around us. When they become their own “line upon line, precept upon precept” then we do not have the Counselor in our midst, but the fruit of our own bellies.

Seeing an error and converting the sinner are not the same thing. The clear and powerful proclamation of Scripture as the preaching of God’s grace for the sake of saving faith once transformed the world. It will do so again, but only when we remember to preach it.