The Rev. Juhana Pohjola, Dean of the recently formed Evangelical Lutheran Mission Diocese of Finland, has been defrocked by the nominally Lutheran Church of Finland. His offence was participating as a founder and leader of the Mission Diocese, which the CoF considers to be “violating his ordination vows.” Dean Pohjola earned a STM at Concordia Theological Seminary, Fort Wayne, in 1999 and will defend his doctoral dissertation at the University of Helsinki on August 15.
The following report is written by The Rev. Samuli Siikavirta, a doctoral candidate in New Testament at Cambridge University who was ordained in the Mission Diocese earlier this summer.
Dean of the Evangelical Lutheran Mission Diocese of Finland, Rev Juhana Pohjola, Defrocked by the National Church
On 5 August 2014, the Cathedral Chapter [Consistory] of the Diocese of Oulu ordered Rev Juhana Pohjola to forfeit his pastoral office in the Evangelical Lutheran Church of Finland, invoking ELCF legislation (ELCF Church Law 5:3.3). The decision came into effect immediately.
Rev. Pohjola was ordained by former Bishop of Oulu, Rt Rev Olavi Rimpiläinen, in 1999 to serve the newly founded Luther Foundation Finland within the Church of Finland. The intention of Rev Pohjola’s work in the Luther Foundation was to build up confessional Lutheran liturgical life within the ELCF and to insure that members holding to the apostolic view of the Office have places where they can receive the Sacraments and hear the Word.
In 2013, the congregations that were part of the Luther Foundation Finland and a handful of other independent ones formed the Evangelical Lutheran Mission Diocese of Finland. From 2005 until last year, the LFF was a supporting member of the Mission Province in Sweden. What began as the work of one part-time Pastor (Pohjola) and one congregation in the capital city in 1999 has today grown into a network of 30 congregations and missions nationwide. The Mission Diocese sees itself as an independent, confessional and non-geographical churchly structure in Finland that lives out the official confession of the ELCF that the ‘national church’ has largely abandoned.
The Cathedral Chapter of the ELCF Diocese of Oulu argued for its decision in the following manner:
“The Cathedral Chapter deemed it to be clear that Juhana Pohjola, who had been a member of the clergy of the Diocese of Oulu, has acted contrary to the duties of the pastoral office and transgressed the ordination promise [vow] that he had made on 18 Dec 1999, and turned out to be obviously unfit to be a pastor by becoming the Diocesan Dean of the Evangelical Lutheran Mission Diocese of Finland, by directing the head office of the Mission Diocese, by belonging to its College of Pastors, by acting as a member of its Consistory and under it, together with being under the pastoral oversight and acting as the aide of the Bishop of the Evangelical Lutheran Mission Diocese of Finland, Risto Soramies.”
“The Evangelical Lutheran Mission Diocese of Finland was founded in March 2013. The said community that is an unregistered association [a Finnish legal term] has organised itself resembling a Christian church by having its own congregations, diocese and bishop. The Bishops of the Evangelical Lutheran Church of Finland have stated together in March 2013 that the newly formed Mission Diocese has no organisational status in our church and neither is it attached to the structure of our church. According to the Bishops’ statement, a Pastor of the Evangelical Lutheran Church of Finland who acts in the Mission Diocese stands in obvious conflict with the loyalty expected of a pastor and with the ordination promise.”
The defrocking of a pastor is the most severe punishment that the ELCF can issue. Excommunication or the revoking of membership is no longer a possibility. The Diocesan Chapter appealed to paragraph 5:3.3 of the ELCF Church Law, stating,
“A pastor who acts against the duties of the pastoral office and the ordination promise, or neglects them or behaves in a way unfit for a pastor, may, according to the quality of the matter, be given a written warning or suspended from the pastoral office for a minimum of one and a maximum of six months by the Diocesan Chapter. If the pastor’s unseemly behaviour, neglect in the pastoral office or other behaviour indicates him/her to be obviously unfit to be a pastor, the Diocesan Chapter can order him to forfeit his pastoral office [i.e. be defrocked].”
In a blog post on the Mission Diocese website, Rev Pohjola acknowledges that the decision to be defrocked pains him deeply but that it was also to be expected in the current church-political situation.
“The words ‘obviously unfit’ leave no room for interpretation. They are rough especially when talking about the office in which one is to act constantly with the great Day of Judgment in view. Being defrocked also contains shameful dimensions. Hardly anyone wants to be unfit and dismissed.”
The defrocking of those Mission Diocese pastors and bishops who were ordained in the ELCF before the Luther Foundation or Mission Diocese were formed may also have wider consequences on the identity formation of the Mission Diocese.
“The message, ‘you are obviously unfit for the Evangelical Lutheran Church of Finland’, has been sent to thousands of people attending Mass in the Mission Diocese”, Rev Pohjola writes.
He maintains that the decision shows the theological decline that is going on in the ELCF.
“This decision of the Diocesan Chapter is yet another step within the reformation [in Finnish: ‘purge of the faith’] that is going on in the Evangelical Lutheran Church of Finland. Instead of the Church being purged with God’s Word, she is being purged from God’s Word.”
Despite being now defrocked by the national church, Rev Pohjola will continue preaching the Word and administering the Sacraments, now as a pastor only of the Mission Diocese.
“What now after this? One friend reminded me of a liberating Bible verse: ‘set apart for the Gospel of God’ (Rom. 1:1). That gives me, too, enough to do in the Apostolic Office until the end of my life!”
An interesting church historical quirk is that Rev Pohjola will be defending his doctoral dissertation at the University of Helsinki on 15 August on the topic of ordination rites in the ELCF between 1963 and 2003 and their understanding of ordination and the pastoral office. His Opponent at the defence will be Rt Rev Jari Jolkkonen, ELCF Bishop of Kuopio.
Link to Dean Pohjola’s statement (in Finnish):
Links to reports on the confessional Evangelical Lutheran Mission Diocese of Finland:
Christopher C. Barnekov, PhD
Scandinavia House Fort Wayne
1925 Saint Joe Center RD
Fort Wayne, IN 46825
Ph. (260) 399-6565
Participants: Dr. Joel Lehenbauer (CTCR – LCMS); Dr. Albert Collver (LCMS); Shinri Emoto (General Secretary NRK); Rev. Saito (Mission Secretary NRK); Rev. Ando (Director of Disaster Relief NRK); Mr. Ando (Urawa Lutheran School NRK)
16 July 2014
Representatives from the Missouri Synod and the Japan Lutheran Church (NRK) met to discuss rekindling the the 50 plus year partnership between the two church bodies. Dr. Collver noted that the LCMS Office of International Mission (OIM) strategic plan calls for renewing and strengthening partnerships and that the discussion with the NRK could not have occurred at a more opportune time.
This past spring the NRK elected a new president, Rev. Shimizu Shin after President Kumei retired. Dr. Joel Lehenbauer attended this convention as the LCMS representative.
The Urawa high school founded by the LCMS in 1953 occupied a significant portion of the conversation. Currently, the high school has approximately 700
students. The school has out grown its facility and plans to build a new building to house more than 1000 students. The student body, only 10% of whom are Christian, is to reach the other 90% through Bible classes and daily chapel services.
In addition to the high school the NRK asked if the LCMS could send missionaries for the following work:
– A pastor for the Okinawa Lutheran Church
– A Seminary Professor in Tokyo
– Chaplain for Urawa Lutheran School
LCMS OIM agrees to begin recruiting for these positions.
Posted by Rev. Dr. Albert Collver
5 April 2014 — For Immediate Release
The Rev. Dr. Timothy Quill, Dean of International Studies at Concordia Theological Seminary in Fort Wayne (www.ctsfw.edu) and Director of Theological Education for the LCMS Office of International Mission (www.lcms.org), fell ill on Wednesday, April 2, in Adelaide, Australia. Quill was taken to Royal Adelaide Hospital, where he was diagnosed with a brain aneurysm (subarachnoid hemorrhage). An immediate procedure (craniotomy) to relieve the pressure was followed within twenty-four hours by surgery to repair the aneurysm (surgical clipping). The first week after the surgery is critical and he is being carefully monitored by the medical team. Quill remains in the Intensive Care Unit.
Dr. Quill was traveling with Mr. Darin Storkson, LCMS South Asia and Oceania Regional Director, to visit Australian Lutheran College (www.alc.edu.au) in Adelaide. After Australia, Quill along with CTS Professor Robert Roethemeyer, Director of Library and Information Services and Director of Institutional Planning and Assessment, were to travel to Papua New Guinea to visit Timothy Lutheran Seminary in Birip and Martin Luther Seminary in Lae for the Chemnitz Library Initiative.
Mr. Storkson, along with Rev. Neville Otto, Secretary and Mission Director for the Lutheran Church of Australia, found Dr. Quill unresponsive on Wednesday before Lenten Vespers and called the ambulance. Professor Robert Roethemeyer, who was enroute to Australia, joined them on Thursday morning before the surgery. Rev. Dr. John Kleinig, professor emeritus of Australian Lutheran College (ALC), prayed with Quill before his surgery. Rev. Dr. Gregory Lockwood, professor emeritus at ALC, and Rev. Dr. Andrew Pfeiffer, Director of Pastoral Education at ALC, also visited Quill in the ICU. Pastors of the Lutheran Church in Australia (LCA) have been wonderfully supportive and helpful during this trying time. Quill’s wife, Annette, and daughter, Katie, arrived in Adelaide on Friday morning after the surgery, followed by Dr. Albert Collver, LCMS Director of Church Relations/Regional Operations, and Missionary Jeffrey Horn, Papua New Guinea.
Quill remains at the Royal Adelaide Hospital. Doctors are currently establishing a timeline for his convalescence and his return to the United States. Dr. Quill, his family, Concordia Theological Seminary, and the LCMS Office of International Mission are grateful for the care provided by the Royal Adelaide Hospital, by the Lutheran Church of Australia, and the many people around the world who have expressed concern and offered prayers on his behalf.
Is there really a uniquely LCMS approach to mission?
That question is at the heart of the Journal of Lutheran Mission, a new e-publication available for your use from the Synod’s Offices of National and International Mission.
The scholarly journal, published digitally, exists to encourage discussion between you and those you serve, pastors, colleagues and social media friends on the interwoven nature of mission and Church.
Why take the time to read this journal? “The journal matters because mission matters,” said Rev. Bart Day, executive director of the Office of National Mission. “Christ has given all things to the Church, and the Church shares those gifts with the world.”
In addition, “The desire of the Journal of Lutheran Mission is to move beyond words (a missiology of rhetoric) to reflect the work of Christ through His Church globally,” explains the Rev. Randy Golter, executive director of the Office of National Mission. “His words are performative, and so the mission exists, is ongoing and is accomplishing His purpose. In this lies the confidence of Lutheran mission and every Lutheran missionary.”
The journal’s list of contributing editors is extensive, including faculty from both seminaries; clergy from Germany to Madagascar, Ethiopia to Siberia; Synod staff as well as two district presidents. Day and Golter serve as executive editors.
The debut issue of the journal features papers from the Synod’s Summit on Lutheran Mission, held in San Antonio, Texas, in November 2013. A first-of-its-kind event, the conference served as a venue to discuss the question, “What is our Lutheran identity when it comes to mission?”
Published three times a year, the journal can be downloaded in a variety of formats at www.lcms.org/journaloflutheranmission. Individual articles from the journal are also available so that you can share them – and continue the conversation – through social media.
“It is our desire to follow the tradition of mission that led to the founding of the Missouri Synod, to highlight and expound good examples of Lutheran missiology and to raise the height and breadth of discussion on mission so that every member of the Missouri Synod prays for the mission of the church, engages in it him/herself and supports it each according to their vocation,” explained LCMS President Matthew C. Harrison.
We hope you’ll join in the discussion. Download the journal, share it with your friends and email your thoughts to the editors at firstname.lastname@example.org.
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In the early 1980s, around the time the Voyager space craft were making discoveries, Carl Sagan’s Cosmos premiered. Growing up in the 1980s, I remember watching Cosmos and traveling on the “Ship of the Imagination,” soaring through the solar system out through the galaxy and beyond. Cosmos taught about how vast is the universe, about the Voyager program, atoms, the Big Bang, evolution and natural selection, and the future of mankind in the universe. Even as a child, I recognized that much of what Cosmos taught was not in accord with the faith I had been taught. The show had value in showing the wonders of creation, how vast creation is, and to make one familiar contemporary scientific theory on the origins of the world. From the perspective of contemporary cosmology, contemporary theory on multiverses, and contemporary physics many of the ideas in Carl Sagan’s Cosmos is outdated, passé, or even incorrect. For instance, Carl Sagan did not have a conception of “dark matter” or “multi-verse.” This is why a new, updated and improved series was needed. Although creators of the new show acknowledge that there is new science, the stated purpose is not to teach but “The goal is to show why this new understanding of the world continues to affect us deeply as an individual, as a nations, as a species.”
The new show is called Cosmos: A Spacetime Odyssey hosted by Neil deGrasse Tyson, the director of the Hayden Planetarium, and created by Seth MacFarlane, the creator of “Family Guy” and other comedies. President Barack Obama even introduced Cosmos calling for us to open our eyes and imaginations to what could be the next new discoveries. Perhaps, President Obama’s endorsement of the show is part of what he meant when he he vowed in his first Inaugural Address to “restore science to its rightful place.” Neil Tyson believes that religious dogma hinders science, and in an interview said, “If you don’t know science in the 21st century, just move back to the cave, because that’s where we’re going to leave you as we move forward.” The new Cosmos is updated with the latest in computer generated special effects and with the latest cosmological theories, many of which were not conceived of or were incipient when Carl Sagan hosted the show in the early 1980s. Rather than hosting the show on PBS, the show was hosted on the Fox Network with the intention of reaching millions more viewers than might otherwise be possible. In many ways, the new Cosmos is a significant effort utilizing the President of the Unites States, a famous astrophysicist, the creator and executive producer of a major sit-com, and a large television network to proselytize many people into a secular-humanist view of the origins of the universe that seeks to demonstrate that there is really no benevolent force organizing the universe and that human beings are insignificant specs among the vast cosmos.
The first episode of Cosmos: A Spacetime Odyssey is “Standing Up in the Milky Way.” Tyson on the “Ship of the Imagination,” takes us on a tour of the Solar System, across the Milky Way identifying the location of the sun in the galaxy, and beyond into the local cluster of galaxies. A tenet of astronomy is that the further away from the earth one goes, the further back in time one goes, all the way to the very beginning of the universe. Eventually, Tyson reaches the beginning of the universe at the moment of the Big Bang. He also discusses how our universe might be one universe among many, a bubble among many other bubbles. The conclusion of all of this is that the earth is one planet among an almost uncountable number of other planets within the Milky Way galaxy, orbiting a nearly uncountable number of stars among a nearly uncountable number of galaxies that make up the universe, and as suggested by the episode, our universe might be only one among an unknowable number of other universes. Such thoughts might recall the words of the Psalmist, “What is man that you are mindful of him.” (Psalm 8:4) Indeed, the vastness of creation can make human beings feel rather insignificant. Yet the Christian faith holds that human beings are not insignificant, but the very special creation of God. Such believe lives in the realm of faith. However, much of what is presented as science, particularly regarding the origin of the universe, is not science as science is usually defined as a “testable explanations and predictions.” Much of what is presented in Cosmos: A Spacetime Odyssey is not testable, reproducible, or predictive, especially in regards to the origins of the universe. What is presented as science really enters the realm of metaphysics, which is the same realm occupied by faith and religion.
|Bronze statue of Giordano Bruno by Ettore Ferrari from Wikipedia|
The first episode delved deeply into religion when it featured Giordano Bruno (1548 – February 17, 1600), who was one of the last people executed by the Roman Inquisition. Giordano Bruno is presented as a 16th century visionary who wanted to help people understand the infinite creation made by the infinite God he believed in (Watch the short clip by visiting this link). The message of Cosmos is that religious dogma hurts science, and leads to the persecution and execution of people like Giordano Bruno. However, according to this episode of Cosmos, the Roman Catholic church was not alone in persecuting 16th century “astronomers” and “scientists” but also guilty were the Calvinists and Lutherans. In fact, Tyson explicitly mentions Martin Luther as rejecting the views of Copernicus. As for poor Giordano Bruno, Tyson states that both the Calvinists and the Lutherans excommunicated him. Apparently, historical facts are not of great concern to scientists, in particular regarding Giordano Bruno, about what he taught, or how the Lutherans regarded him.
Giordano Bruno was a Dominican Friar and a philosopher, who traveled from Italy, to Geneva, to France, to Germany, and back to Italy where he died at the hands of the Inquisition in 1600. He went from place to place seeking patrons to support him and to find universities where he might teach. In 1584, Giordano Bruno wrote a work (cited by Cosmos) called, “On the Infinite Universe and Worlds.” In this work, Bruno argues that there is no source of certainty and that truth may be inferred from many sources (one might argue that he is proposing a relativism that would be attractive to Western people in the 21st century). He also argues that the universe is infinite. Following Lucretius and his work On the Nature of Things (a book well known in the 16th century contrary to what Cosmos reported), Bruno reasoned just as matter was made up up an infinite number of “atoms” (Lucretius), so the universe is made up of an infinite number of stars, of which the sun was one of them. Bruno also held, “Innumerable suns exist; innumerable earths revolve around these suns in a manner similar
to the way the seven planets revolve around our sun. Living beings inhabit these worlds.” Contrary to common thought, the notion of “atomism” (that all we see is made up of tiny composite parts) is not a modern theory but dates back before the ancient Greeks, and was represented by Epicurean philosophy. Lucretius argued that everything that happens is caused by chance and not by divine intervention (another idea favored by many in the contemporary world). Both Lucretius and Bruno’s works are more philosophical and theological than “scientific” or “astronomical.” In fact, Bruno is considered by many to have a rather poor understanding of astronomy even by 16th century standards; for instance, Tycho Brahe (14 December 1546 – 24 October 1601), a Danish Lutheran astronomy, born the year of Martin Luther’s death and died a year after Bruno, rejected Giordano Bruno’s theories.
In 1585, Giordano Bruno matriculated to German lands. First he went to Mainz where he remained for twelve days, but was unable to find any means of sustenance. Then he went on to Wittenberg, Germany, where he taught at Wittenberg University. (Boulting, William. GIORDANO BRUNO HIS LIFE, THOUGHT, AND MARTYRDOM. London: Kegan Paul, Trench, Trübner & Co. Ltd, 1914, 195.) Bruno called the University of Wittenberg, the “German Athens.” Contrary to how Tyson portrayed the Lutherans, Bruno found life at the University of Wittenberg to be rather free. Boulting writes, “Bruno never before breathed so free an atmosphere as Wittenberg had generally enjoyed since Luther s days up to those when he first came there: there was no small measure of such religious toleration and philosophic liberty as the sixteenth century understood.” (198) While in Wittenberg, Bruno published three books. The books were neo-platonic in nature and corrected certain errors in the philosophy of the medievel scholastic theologians. In Wittenberg, anything that attacked the “schoolman” would be received with some favor.
One of the books published in Wittenberg, The Lamp Of Thirty Statues, provides a glimpse into some of the thoughts that would later play a role in his heresy trial. In this work, he cloaked his philosophical ideas, a theory of the atomic constitution of the material world, with the “vestments of orthodox Christianity.” (203) Everything material in the world is an accident of one substance. This view could be understood in an atheist materialistic way (such as some of the Greek Epicureans might desire) or in a panentheistic way (one of the heresies the Roman Inquisition charged him). His anti-Trinitarian views, another heresy the Roman Inquisition charged him, also took shape. “The Trinity becomes a philosophic concept; the Father is Substance; the Son, Universal Intellect; the Spirit, the Soul of the World; or the Father may be said to be Immediate Universal Intuition; the Son, Intellect; the Spirit, Love with Power; but these are merely distinguishable aspects of the One Absolute, to whom past is not past, nor is the future to come, but to whom eternity is entirely present, all things together and complete.” (203) He also writes that the individual is a spark of the Universal Spirit. He believes that the Son of God came “to raise us up from brutality and barbarism to the practice of love.” (204) For Bruno, the essence of Christianity is found in love, not dogmas.
Giordano Bruno departed Wittenberg in the spring of 1588 over a dispute between the gnesio-Lutherans (the genuine or authentic Lutherans who signed the Formula of Concord — those who founded the Missouri Synod would be in agreement with the gnesio-Lutherans) and the Philippist Lutherans (Crypto-Calvinists). Ironically, it was the gnesio-Lutherans who generally favored Bruno, while the Philippists (Crypto-Calvinists) did not. At his trial before the Inquisition, Bruno told his Roman Catholic judges, “At Wittenberg, in Saxony, I found two factions the philosophic faculty were Calvinists and the theologic were Lutherans. The old Duke was a Lutheran, but the son, who succeeded him at that time, was a Calvinist and favoured the opposite party to the one which favoured me ; wherefore I left.” (207) Bruno delivered his final lecture and farewell address at the University of Wittenberg on 8 March 1588. In his address he praised wisdom and wise Germans in particularly such as Albert Magnus, Landegrave William of Hesse, the patron of Copernicus, and of course, Martin Luther. Of Luther, Bruno said, “From Germany, from the banks of the Elbe. . . .
Out of the darkness of Orcus your Hercules dragged forth the monster with the triple crown, bursting open the steely gates of Hell, triumphing over the city guarded by triple walls and the nine-fold stream of Styx. Thou hast seen the light, O Luther ; thou hast regarded it ; thou hast heard the awakening spirit of the Lord and hast obeyed it; thou hast confronted and overcome the adversary girt about with power, and thou hast despoiled him.” (208) Despite this praise of Luther and his praise for opposing ecclesiastical tyranny, Bruno was no fan of Luther or Lutheranism. Bruno considered the Lutheran Reformers to be more ignorant than himself. (209)
Despite some of Giordano Bruno’s teaching which departed from orthodox Christianity, Bruno found Wittenberg to a place of academic and intellectual freedom. His stay at Wittenberg might have been the freest of his academic career. From Wittenberg, Bruno traveled to Prague and Helmstedt (1588-1590). In Helmstedt, Bruno encountered Lutherans once again. Like in the past, Bruno found favor with princes while encountering problems with the theologians. The Lutheran superintendent of Helmstedt excommunicated Giordano Bruno. In a letter to the rector of the university, Bruno complains of his excommunication and states that he was given no ability to publicly respond to the charges. With no other means of support, Bruno left Helmstedt and in the middle of 1590. It should be noted that the Luther pastor did not excommunicate Bruno due to his views on cosmology, or for holding to Copernican views as Tyson suggested in Cosmos, but for doctrinal reasons.
|Giorando Bruno Trial Before the Inquisition|
In 1591, Bruno returned to Venice, eventually this led to his arrest and trial by the Roman Inquisition. His trial lasted for 8 years. He was charged with holding opinions contrary to the Catholic faith, holding opinions against the Trinity, the divinity of Christ and the incarnation, the virginity of Mary, and the existence of a plurality of worlds and holding to their eternity (in other words Panentheism). He was not tried and executed for holding to the Copernican view of the solar system, but primarily for being anti-Trinitian and rejecting the divinity of Christ. On 17 February 1600, Giordano Bruno was burned at the stake as one of the last people tried by the Inquisition.
Although we should not condone the execution of a person by the Roman Inquisition, we must recognize that Giordano Bruno was not “persecuted” for holding advanced scientific theories only finally accepted in the 20th century, but Bruno fell out of favor with Reformed, Lutheran, and Roman Catholic theologians for holding views against Orthodox Christianity. Bruno was not a martyr for science. Also despite being excommunicated in Helmstedt by the Lutheran superintendent, he found academic freedom at the University of Wittenberg among the Lutherans until he attempted to ingratiate himself to a crypto-Calvinist prince. The Lutherans themselves held a variety of views regarding cosmology. Tycho Brahe and Kelper studied the solar system and developed mathematical solutions to calculating the orbits of planets. The Lutheran faith was not challenged by such theories, even if some or most theologians did not agree with them.
While an astrophysicist like Neil deGrasse Tyson may not be able to distinguish between the teachings of orthodox Christianity and that the teachings of those who deny the Trinity and the divinity of Jesus Christ, he (or the researchers) should be able to check the historic record. The goal of Cosmos was not to accurately reflect how Calvinists, Lutherans, and Roman Catholics regarded Giordano Bruno, but to show that the Christian religion is against science, not just Roman Catholics, but also Lutherans and other Protestants. Whatever education and entertainment value of Cosmos: A Spacetime Odyssey must be tempered against its desire to discredit religion and to promote secular humanism. Indeed in the end, both those who accept the Christian’s confession of the Creation of the world in 6 days and those who accept the Big Bang and perhaps a multiverses live by faith not science. The question is where is that faith placed, in the Word of God, or in various scientific theories. One also would hope that scientists dedicated to “knowledge” and “testable theories” might get history right, particularly when it comes to Lutherans.