PERCEPTIONS of MISSION and PRACTICES of MINISTRY AT TRINITY EV. LUTHERAN CHURCH, CORDOVA, NE by...

PERCEPTIONS of MISSION and

PRACTICES of MINISTRY AT TRINITY EV. LUTHERAN CHURCH, CORDOVA, NE

by Robert Sachs

A project submitted toGary Simpson and Craig Van Gelder

faculty ofLuther Seminary

In Partial Fulfillment ofThe Requirements for DMin Course

The Integration of Theology and Ministry

St. Paul, MinnesotaSeptember 2002

ACKNOWLEDGEMENTS

I would like to thank the following for their help:

My professors, Gary Simpson and Craig Van Gelder, who promote excellence in their students.

My eleven colleagues in the DMin program who confirm, critique and expand my integration of theology.

My congregation, Trinity Ev. Lutheran Church, Cordova, Nebraska, who offer prayers, time off, and financial support for this project and program.

My beloved wife, Connie Johnson, my mentor, editor, and life companion.

LIST OF ABBREVIATIONS

AELC American Evangelical Lutheran ChurchALC American Lutheran ChurchAEA Annual Education AverageAWA Annual Worship AverageELCA Evangelical Lutheran Church in AmericaDMin Doctorate of MinistryLCA Lutheran Church in AmericaNIV New International Version of the BibleNKJV New King James Version of the BibleNRSV New Revised Standard Version of the BibleTELC Trinity Evangelical Lutheran ChurchUELC United Evangelical Lutheran Church

Overview of perceptions and

practices

The windmill sign entering the village of Cordova reads:

“The winds of the past fan the days of the future.”

Photo courtesy of www.telcordova.com

Overview of perceptions and practices

The Hebrew word for wind also means the Spirit of God. How do the people of Cordova perceive the Spirit of God acting?

What influences their perception of mission as the church?

What influences their practices of ministry as the church.


“As prophetic (and imaginative) public companions, Missional congregations acknowledge a conviction that they participate in God’s ongoing creative work.”

Simpson, Gary, Critical Social Theory-Prophetic Reason, Civil Society, and Christian Imagination, Minneapolis: Fortress Press, 2002, page 144


In TELC’s perception of mission and ministry, do the people perceive and practice God’s calling as:

preservation of the past, or presentation of new

opportunities?


The past:

Danish Lutherans organized a congregation and then incorporated a community following the Homestead Act of 1862 and the completion of the Transcontinental Railroad in 1869.

Nebraska became a state in 1887.

Graphics courtesy of Google.com


In 1870, Danish immigrants homestead and farm what later became Seward County Nebraska.

They preserve the culture, language, vocations, and their Lutheran teachings and practices.



Once settled, these Danish Lutherans, like most European immigrants, made little contact with non-Danish speaking Americans in the area.

Theodore G. Tappert, The Lutherans in North America, ed. Clifford E. Nelson,Philadelphia: Fortress Press, 1975, page 268


Today:

According to the 2000 census, America’s migration from rural to urban shows stabilization if not reversal, for the first time in 10 years. The Cordova area population reflects this trend.

New residents are not related to original homestead families and do not share the Danish Lutheran heritage.

As in most of America, people here live longer, and generational diversification is greater than ever.

Development of modern communication, technology and transportation bring rural American closer to the world.


This study examines the influence of:

Religious heritage Social and Technological development

And influences of Biblical interpretation: In perceiving God, the church,

themselves, and others. In practicing Missional ministries.


INFLUENCES OF RELIGIOUS HERITAGE

Danish Lutherans following the American Civil War were influenced by two primary sources:

The ideas and theology of the sixteenth century Protestant Reformation by Martin Luther, and

The institutions and philosophies of the eighteenth century philosopher, John Locke.



“These two streams created two parallel story lines of explanation in the shaping of our national identities . . . sometimes complementary and sometimes conflicting . . . God’s providential destiny and humankind’s noble experiment.”

“Both of these story lines have become problematic as the Christian-shaped culture in North America has begun to collapse, and the Enlightenment-shaped modern project has begun to lose its sense of optimism.”

Van Gelder, Craig “Defining the Center – Finding the Boundaries: The Challenge of Revisioning the Church in North America for the Twenty-First Century” Missiology: An

International Review 22 (1994) , page 318


16th Century Ideas and theology of Luther include:

The separation of church and state.

Worship in the language of the people.

People are justified by God’s word alone, faith alone, and grace alone.


18th CenturyIdeas and institutions of Locke include:

The “right to life, liberty, and the pursuit of happiness.”

The “institution of government for the protections of personal property.”

The acceptance of currency as the medium of exchange, accumulation of property without any limit.”

Bellah, Robert N. “Cultural Barriers to the Understanding of the Church and Its Public Role.”

Missiology: An International Review 19 (1991) page 462


Biblical theology:

Community with God has a prior covenant relation as creator and created.

Community is an unlimited commitment based on loyalty and trust.

Community involves obligations to God and neighbor that transcend self-interest, though promises of participation in a divinely instituted order.

Lockean Philosophy:

Community is formed by individuals through their common heritage and history.

Community is a limited institution based on self-interest and preservation.

Community has the right to do whatever and whenever people want, as long as it doesn’t hurt anyone else.




These two streams have influenced the perceptions and practices of mainline protestant churches in North America, including TELC.

The two streams stand in conflict because Locken’s philosophy does not integrate an understanding of the Gospel of Jesus Christ through the suffering, crucifixion and resurrection of the Lord, as God’s way to free people from sin and reveal communion with God and community with neighbors, because:

Instead of the individual ‘belonging’ to the family, it is the family which is at the service of the individual, and

Individual voluntarism in the church has become a consumer Christian store offering the best package deal. This progresses into the idea that, “As long as I’m all right with Jesus, I don’t need the church.”




19th Century

Danish Lutheran mission:

Church of Denmark’s mission society was reorganized in 1878 as The Danish Evangelical Lutheran Church in America (commonly known as the Danish Church), to send immigrates and homesteaders to rural America.



In the mid-1880’s two theological movements from Denmark came to America:

The happy Dane movement was begun by Nicolai F.S. Grundtig (1783-1872), pastor, hymn-writer, and outspoken critic of rationalism, popular in Denmark. He became a strong supporter of humanism in 1825.



The sad Dane movement was organized in 1853, headed by Vilhelm Beck, with the primary identity and purpose to effect spiritual renewal within Danish Lutherans.



Happy Danes:

Stressed confessions in Luther’s Small Catechism.

Emphasized Danish nationalism, renaissance of culture, and a local theology based on the Small Catechism.

Primarily a clergy supported movement fed by displays of public gatherings.

Regarded sad Danes as narrow minded, self-righteous, and sectarian.

Sad Danes:

Focused on the Scripture as Gods’ inspired living word.

Practiced repentance, conversion, and abstinence from common cultural recreation.

Primarily a pietistic laymen’s movement nurtured by small group devotional meetings.

Regarded happy Danes as doctrinally unsound, worldly, and defective in spirituality.



In 1880, seven miles SE of Cordova, families from these two Danish Lutheran movements first worshiped in a school house.

Once a month Pastor L.N. Gydensen would traveled from Omaha by horse and buggy to conduct services.

St. John’s Danish Evangelical Lutheran Church, Our Congregation’s History: 1900-1950, Cordova, Nebraska.



In spite of their internal conflicts, these Danish homesteaders organized “Vor Frelser’s Danske Evangelisk Luthesk Menighed ved Cordova, Seward County, Nebraska, in 1883.”

The congregation build a simple wooden structure, without steeple or stained glass windows, on an acre of land one mile southeast of Cordova donated by Marcus Christiansen.



By 1894 their internal theological conflict was so great that half of the congregation bought out the other half. The happy Danes built a structure in Cordova, forming St. John’s Danish Evangelical Lutheran Church (AELC & ALC).




That same year, the remaining half of the congregation also purchased land in Cordova (one block east of St. John’s), moved the original building, added a steeple, and formed Our Savior’s Danish Evangelical Lutheran Church (UELC & LCA).




The two churches, St. John’s (AELC & ALC), and Our Savior’s (UELC & LCA), voted April 1, 1960 to merge once again, thus ending 66 years of separation.


Trinity Evangelical Lutheran Church, 100th Anniversary: 1983 Congregational Directory,

Cordova, Nebraska


In 2002, perceptions of mission and practices of ministry continue to reflect the influences of past religious heritages, which are sometimes complementary and sometimes conflicting.



INFLUENCES of SOCIAL and TECHNOLOGICAL DEVELOPMENTS


In the 1870’s a small conclave of Danish immigrants homesteaded the four corners of Seward, Saline, York, and Fairmont Counties, 150 miles west of the established Danish communities in Fremont, Blair, and Omaha, Nebraska.

St. John’s Danish Evangelical Lutheran Church, Our Congregation’s History: 1900-1950, Cordova, NE


The settlement of the Cordovaarea west of Omaha & Lincolnfollowed the Old Oregon Trail.The Union Pacific RR, andLincoln HWY, have becomethe Interstate 80 route.

Dates/Period

Technology Communication

Transportation

1876-1898 horse, wind, steam telegraph rails & trails

1899-1928 dirt roads automobiles

1929-1945 electricitypaved highways

telephone horses discontinuedhighways built

1946-1955 paved roadstransistors

railroad abandoned

1956-1965 micro-wave television Interstate 80 built

1966-1985 main-frame computers

1986-1995 PC computers cellular telephonecomputer email

I-80 limit @ 75 MPH

1996-2002 laptop computers TV satellite dish

Internet Searches resulting from Google & Ask Jeeves websites, 2000 Census - US Bureau of Census


Dates/Period Cultural 1 Local Economic 2

National Economy

1876-1898 Danish immigrationLutherans split

homestead Civil war recoveryTranscontinental RR

1899-1928 fire – rebuilt town Cordova RR depot industrial

1929-1945 English primary language

Depression & drought & WWII

Depression & WWII

1946-1955 school closes & consolidates

RR abandoned, truck transport

1956-1965 Lutherans merge 70% of businesses close

Interstate truck traffic increases

1966-1985 TEL 100 year celebration

farm recession Farm Act

1986-1995 Cordova 100 year celebration

NE small farm bill Global imports & exports increase

1996-2002 Bank & Cafe close drought 9/11 & grain futures down

1 St. John’s Danish Evangelical Lutheran Church, Our Congregation’s History: 1900-1950, Cordova, NE2 Interview with selected members related to original homesteaders


Dates/Period

Generational Name

% in TELC % related to homesteader

s

% from Cordova area

1876-1898 Homestead 0 0 0

1899-1928 Lost 10 100 0

1929-1945 GIs 16 98 99

1946-1955 Boomers 1 11 98 99

1956-1965 Boomers 2 13 96 98

1966-1985 X’ers 19 96 98

1986-1995 Y’ers 18 94 98

1996-2002 Millenniums 13 100 0

Strauss, William and Howe, Neil, Generations-The History of America’s Future, 1584-2069, New York, Quill William Morrow Press, 1991, pages 79 & 89


Generation Method of Communication

Primary Source of Information

Average Education

Homestead face to face newspaper 8th grade

Lost telegraph newspaper 10th grade

GIs party line telephone

radio 12th grade

Boomers 1 private line telephone

radio & TV 2 years of college

Boomers 2 telephone TV 4 years of college

X’ers telephone TV 4 years of college

Y’ers Internet Internet still in school

Millenniums Internet Internet still in school



Generation

Personal Values

Family Values

Religious Values

Perception of others

Homestead

n/a n/a n/a n/a

Lost reverence family roots European tradition

provincial

GIs stability community roots

American traditions

progressive

Boomers 1

equality relevant relationships

local traditions competitive

Boomers 2

me first relevant relationships

local traditions competitive

X’ers my rights immediate gratification

meet pragmatic needs

fragmented

Y’ers give as little as possible

compassionate acceptance

community of acceptance

pluralistic

Millenniums

developing developing developing developing



Influence 1 Medieval 1 Modern 1 Post-Modern 1

communication

handwritten printing press digital

idea of growth 1

fixed order change happens change evolves

religious expression 1

spirit/matter (dualistic)

mind/body (dualistic)

spirit-mind-body (pluralistic)

scientific expression 1

substantive atomic interdependent

labor practices

manual mechanical computerized

social structure 1

hierarchical reductionistic organic system

family structure 1

patriarchmulti generational

patriarchnuclear

mixedhead of household

1 Simpson & Van Gelder, Luther Seminary, GR7511 class notes, 2002


Of those who use technological communication in our four county area:

40% use computers/internet 50% use cellular phones 70% listen to radio 100% watch TV

2000 Census - US Bureau of Census


Of those who use personal transportation in our four county area:

24% drive >1 mile to TELC 19% drive >5 miles to TELC 45% drive >10 miles to TELC 12% drive >25 miles to TELC 6% are snowbirds

2002 TELC Demographic study of membership records


Generations at TELC

Households related to homesteaders:

80% are related 50% of both spouses

are related 15% of X’ers & Y’ers

remain in their county after high school.

Generations in the four county area


50% are related 25% of both spouses

are related 30% of X’ers & Y’ers

remain in their county after high school.

2002 TELC Demographic Study of membership records


Generations at TELC


95% of the farmers are related

80% of non-farmers are related

Generations in the four county area


70% of the farmers are related

60% of non-farmers are related

2002 TELC Demographic Study of membership records


Within TELC, social values of the generations related to homesteaders are, in general, similar to those of the Lost generation.

Within TELC, social values of generations not related to homesteaders are typical of other Americans.

Within TELC, social values of X’ers & Y’ers who attend college and leave Cordova are similar to those of other Americans.


INFLUENCES of BIBLICAL PERCEPTION


The influences of religious heritage and social and technological developments affect the way TELC members interpret the Bible, perceive the mission of the church, and practice ministry.

In adult studies, TELC members own and use NIV, NKJV, and NRSV Bibles, as well as bringing their ‘happy’ & ‘sad’ Dane Theology.

In August 2002, I lead a Bible study on Luke 24:13-49 -- Jesus’ resurrection appearance on the road to Emmaus.

12 members attended.

Most of the 12 had previously attended a five-session study on Erlander’s book, Baptized, We Live, which explains how Lutherans see, hear, teach and follow the Gospel.


Luke 24:13-49 ~ Road to Emmaus Bible Study

Translational Model 2 Synthetic Model 2

Where is Jesus? 1 on the road to Emmaus with his two disciples

Who is Jesus? 1 the risen Lord a stranger

Why is Jesus hidden?

God blinds the men disciples grief stricken

What changes? 1 night comes men invite Jesus to stay

Jesus chooses to stay with is disciples

How is Jesus recognized? 1

men reason what Jesus says about messiah

Jesus’ wounds are exposed

Reaction of disciples

proud they recognized him excited Jesus is alive

Expectation of Jesus

personal enlightenment public witnesses

1 Gary Simpson, Luther Seminary, GR7511 2002 class notes on Luther’s Happy Exchange.

2 Class notes on Steven Bevans, Models of Contextual Theology New York, Maryknoll Press, 2002.


Who do we say or think Jesus is?

Why is Jesus hidden from us?

What does Jesus expect us to do?




Where does Jesus reveal himself?

How does Jesus reveal himself?

Where does Jesus expect us to go from here?




Where do we find God?

Where does God find us?




How do we perceive God’s presence?

How do we perceive God’s Spirit acting?

How do we perceive God’s gifts?

How do we perceive God using strangers?





Translational Model Synthetic Model

Where do we find God?

‘somewhere over the rainbow’ in the land of Oz

‘there’s no place like home’ after tornadic winds

God who controls the ‘great and powerful Oz’ standing behind the curtain

the courageous lion, who walks with Dorothy

God who saves Toto the dog, who runs to get help

the loving Tin man, who can’t stand to leave Dorothy

God who leads by example

Glenda the good witch, who uses the ruby slippers

the thoughtful Scarecrow, who gives of himself

Where does God find us?

in our dreams of Oz in the tornadic winds, near home

Gary Simpson, Luther Seminary, GR7511 class notes, 2002 Modification of Luther’s Happy Exchange



Ways we Know Christ and Make Christ Known:

Through worship

Through Education and prayer

Through Communication

Through hospitality



Practices of ministry through worship at TELC

Age & requirement to receive Holy Communion Prior to 2000 . . . . . . 14 years old (confirmation) In 2000 . . . . 10 years old (pastoral instruction)

Frequency of celebrating Holy Communion Prior to 1946 . . . . . . . . . . . . . . . . . 4 times a year Prior to 1960 . . . . . . . . . . . . . . . . 1 time a month Since 2000 . . . . . . . . . . . . . every other Sunday

Annual Reports of TELC

Practices of ministry through worship at TELC

Sunday Worship & Communion Attendance In 1994 AWA . . . . . . . 104, 26% (63, 38% communing)

In 1996 AWA . . . . . . . .95, 29% (66, 29% communing)

In 1998 AWA . . . . . . . .91, 29% (83, 31% communing)

In 2000 AWA . . . . . . . 102, 35% (85, 51% communing)

In 2002 AWA . . . . . . 108, 38% (95, 52% communing)

2002 Annual Reports & Trends of TELC to ELCA


Practices of ministry through education and prayer at TELC

Sunday School AttendanceIn 1994 AEA . . . . . . . . 50 adults & childrenIn 1998 AEA . . . . . . . . 43 adults & childrenIn 2000 AEA . . . . . . . . 54 adults & childrenIn 2002 AEA . . . . . . . . 85 adults & children

Prayer partners (begun 2001) . . . . .21 members Prayer partners (2002) . . . . . . . . . 27 members

2002 Annual Reports & Trends of TELC to ELCA


To family & friends already members

To family and friends not yet members

To guests and newcomers


Practices of ministry through communication at TELC

In 2002 weekly church bulletin In 2002 weekly newspaper stories In 2002 monthly church newsletter In 2002 church website, www.telcordova.org


Prior to 2001 weekly church bulletin Prior to 2001 monthly newspaper announcement Prior to 2001 monthly church newsletter

Practices of ministry through communication at TELC

In 1998 AWA 91, 0 guests per month In 1999 AWA 98, 0 guests per month In 2000 AWA 100, 1 guest per month In 2001 AWA 105, 2 guests per month In 2002 AWA 117, 4 guests per month

Prior to 4/2002 . . . . . . . . no worship greetersSince 4/2002 . . . . . . 2 worship greeters/door


Practices of ministry through hospitality at TELC

In 1998 no pre or post worship fellowship In 1999 no pre or post worship fellowship In 2000 no pre or post worship fellowship After 2001, pre worship fellowship, called

Solid Rock café, is hosted by our 26 Jr./Sr. high school students.



In 1998 0 Lenten suppers, 3 potlucksIn 1999 0 Lenten suppers, 3 potlucksIn 2000 1 Lenten supper, 3 potlucksIn 2001 1 Lenten supper, 5 potlucksIn 2002 6 Lenten suppers, 5 potlucks



Conclusion of perceptions and practices


Invite new comers to join us for worship, education, prayer, and hospitality.

Welcome and introduce ourselves to strangers when they join us.

Include guests in our community and God’s communion.


New ways TELC can share God’s spirit:


God’s Spirit is more than “the winds of the past fanning the days the our future.”

Jesus says we are “witnesses of [all] these things,” happening now.

Luke 24:48

Bibliography

Bellah, Robert N. “Cultural Barriers to the Understanding of the Church and Its Public Role.” Missiology: An International Review 19 (1991) 461-473.

Bevans, S.B. Models of Contextual Theology New York: Maryknoll Press, 2002

Erlander, Daniel Baptized, We Live: Lutheranism as a Way of Life Chelan, WA, Holden Village, 1981.

Simpson, Gary, Critical Social Theory-Prophetic Reason, Civil Society, and Christian Imagination, Minneapolis: Fortress Press, 2002.

Bibliography

Simpson, Gary and Van Gelder, Craig, Integration of Theology and Ministry, Luther Seminary, class notes by D.Min student, Rob Sachs, 7/29-8/3/2002.


Strauss, William and Howe, Neil, Generations-The History of America’s Future, 1584-2069, New York, Quill William Morrow Press, 1991.

Theodore G. Tappert, H., The Lutherans in North America, ed. Clifford E. Nelson, Philadelphia: Fortress Press, 1975

Bibliography

Bibliography

The Venture Bible: New Revised Standard Version with Apocrypha, Folio Bound Views Software, distributed by Augsburg Press, Minneapolis, MN 1992-1994,

Trinity Evangelical Lutheran Church, 100th Anniversary: 1983 Service Bulletin, Cordova, Nebraska

Van Gelder, Craig “Defining the Center – Finding the Boundaries: The Challenge of Revisioning the Church in North America for the Twenty-First Century” Missiology: An International Review 22 (1994) 317-337.

PERCEPTIONS of MISSION and PRACTICES of MINISTRY AT TRINITY EV. LUTHERAN CHURCH, CORDOVA, NE by...

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