"In an indication of the deep split over homosexuality in the church, which with five million members is the nation's largest Lutheran denomination, the vote on gay clergy members at the church's assembly in Orlando, Fla., divided almost evenly, with 49 percent in favor to 51 percent opposed. To pass, the measure required a two-thirds majority.

...A resolution to remain unified despite deep differences over homosexuality was approved by a vote of 851 to 127.

...During the Lutherans' debate in Orlando, the Rev. Robert Driesen, a voting member from the Upper Susquehanna synod in Pennsylvania warned that if Lutherans moved in the same direction as the Episcopalians, the repercussions would be felt worldwide. The Lutheran World Federation includes 138 member churches in 77 countries.

'We would separate ourselves not only from these communions but from much of historic Christianity,' Mr. Driesen said. 'Should we take the same action, we can expect fractures.'"

(Source:  Laurie Goodstein, "Lutherans Reject Plan to Allow Gay Clerics," The New York Times, August 13, 2005; http://www.nytimes.com/2005/08/13/national/13lutheran.html?th&emc=th.)

"Louis Hesse of the Eastern Washington-Idaho Synod said those arguing for gay ordination had not made a convincing theological or scientific argument on why they were right.

'The case has not been made. I've heard a lot of talk about the Gospel here today and I'm beginning to wonder if I'm in the right church,' Hesse said. 'A Gospel of full acceptance, accepting everyone the way they are, what does that say about sinfulness?'"

(Source:  Rachel Zoll, "Lutherans Reject Easing Gay Clergy Rules," The Associated Press, August 12, 2005; http://www.insightbb.com/story.aspx?doc=/XML/1110_AP_Online_Regional_-_National_(US)/e1b6b13d-be17-4795-b710-f6ac69c4d4c9.xml&top=NEWS.)

President Bush's attempt to encourage government partnerships with religious institutions in the delivery of social services has received a warm welcome by both liberals and conservatives, yet some theological precisionists have been less enthusiastic, arguing that the church has a higher calling than propping up the state, especially the welfare state. Although a distinct minority, these "sectarians" find support for their reservations in a study by Peter W. Wielhouwer of Regent University, who discovered that social-service types of church activities are less effective in nurturing the religious commitments of Americans than church activities that focus on spiritual growth.

Wielhouwer examined data from the first wave (1979-80) of the National Survey of Black Americans, which interviewed 2,107 blacks with a "rich series of questions" on their religious attitudes, behaviors, and affiliations. In particular, he explores uncharted territory: the link between individual religiosity (measured by church attendance, private devotional life, and the salience of religion) and the programs of religious institutions, which he separates into two categories: "discipleship" programs that focus on teaching and application of the faith to church members and "ministry" programs that aim to meet physical needs of both members and nonmembers.

All five measures of "discipleship" programs yielded significant positive effects on all three measures of religiosity (p<.01 for all fifteen variables). The nine measures of the effects of "ministry" programs, however, yielded only three significant correlations. Only one type of social service program-providing services to the individual such as helping in the house-increased church attendance, whereas receiving goods or financial help yielded no such effect. In addition, programs that provided services and distributed goods each increased the individual's assessment of the importance of religion. None of the "ministry" variables yielded an independent effect on one's devotional life.

These robust findings lead Wielhouwer to warn of the danger of sacrificing the sacred on the altar of the secular: "Congregations seeking more efficient ways to influence religious behavior and attitudes should focus their energies on emphasizing the nature of a person's relationship to God and developing an atmosphere of meaningful relationships and fellowship."

Although recognizing a supporting role for practical, needs-based ministries, the study suggests, contrary to what the policy community presumes, that a "compassionate" church attends to what no other institution can do: helping American families navigate transcendent, rather than temporal, realities.