Category: International

Yesterday at the Seminary Guild’s monthly meeting, Dr. Don Wiley presented on the role and importance of Spanish Language Church Worker Formation in the Church. Dr. Wiley joined the faculty just this past May for this reason (also serving as Assistant Professor of Pastoral Ministry and Missions), though his first introduction to the Spanish language occurred in his own student days at Seminary, when he was unexpectedly given the opportunity for a two-year vicarage to Panama. “God gifted me to learn quickly and well,” he added, noting that the only other language he’d studied before those two years was German while getting a degree in engineering.

First, he explained the difference between Hispanics and Latinos. “Hispanic” refers to all native Spanish speakers, of which there are about 500 million worldwide (the second largest group behind Mandarin; English is 4th, though it’s a common trade language and often people’s second language). A Latino (or Latina, for women) is someone who can claim Latin America as their origin. Most Hispanics are Latinos, but not always: someone from Spain is Hispanic but not Latino, while a Brazilian (who speaks Portuguese) is Latino but not Hispanic.

However, both share this: they’re a cultural category, not a racial or ethnic one. Hispanics and Latinos can be white, black, native, Central America; even Irish and German. For example, Sergio Fritzler, who joined our ordained staff last May (he and Dr. Wiley were welcomed together), is a blonde, blue-eyed Latino of Germanic origins. Spanish is his native language, the Dominican Republic his home. Ultimately, whether a person prefers to be called “Hispanic” or “Latino” differs by region.

Dr. Wiley also shared some statistics on why Spanish language formation is such an important aspect to ministry: in 2003 Hispanics become the largest minority in the US and in 2018 they made up 18.1% of the population (about 58.1 million people). It is estimated that by 2020 minority children (of all ethnicities) will outnumber the majority, by 2045 minorities overall will outnumber the majority (Dr. Wiley used the term “Anglos” to refer to Caucasians, emphasizing the idea of culture and origin rather than race), and by 2060 nearly a third of the country’s population will be Latino.

Unfortunately, as of 2015 only 0.5% of our LCMS membership is Hispanic. “We must be intentional about reaching out,” Dr. Wiley urged. It’s the second fastest growing demographic in America (Asian is the fastest, but much harder to proselytize to the entire group because they splinter along many language lines, while Hispanics certainly have different dialects but ultimately speak the same base language), and a large mission field within our own borders.

The Spanish Language Church Worker Formation that takes place through CTSFW began in earnest in 2015, but overseas in Buenos Aires where we worked with our partner Church of Argentina. Thirty international students began taking online courses. In 2016, we began our Specific Ministry Program-Español/English (SMP-EsE) with two men here in America. One of those men unfortunately had to drop out, but the other is about to be ordained and installed at Nueva Vida in Springfield, Virginia. Dr. Wiley is hopeful that we’ll have three new men in the coming year.

We have also been working to develop the seminary in the Dominican Republic. Seminario Concordia El Reformador was inaugurated in August of 2017; both Dr. Just (who we featured before for his part-time mission work in that rea of the world) and Dr. Wiley are familiar faces there. The seminary has 15 international faculty, including Drs. Just and Wiley.

Dr. Wiley also explained the SMP-EsE program at CTSFW, which was specifically designed around a Latin America system. It’s structured on a four-year format, with introductions to the New Testament, Old Testament, and confessional doctrine in the first year, with the following three years expanding on the same list of classes: Gospels (featuring both Old and New Testaments), Baptism, Preaching, and the Lord’s Supper. Students are usually ordained between their second and third years.

Costs for the program are also kept extremely low. Why? “Often Anglo congregations are very desperate at that point, and ready to reach out to the Hispanic community that has sprung up around them,” Dr. Wiley explained. The churches have no funds, and neither do the students, who are usually immigrants. The program can’t happen without the support of the Church.

As to Spanish language development among our current students, Dr. Wiley does Spanish Greek Readings, encourages additional incorporation of Spanish into coursework, and is looking into Spanish Language Distance Deaconess Program. He also holds a weekly Spanish over Lunch session for students interested in improving and honing their Spanish language skills.

More recently, an opportunity opened up in Columbus, Indiana, when a Hispanic pastor retired. Pastors with minimal Spanish skills can lead worship as well as serve the Lord’s Supper to this congregation, but are unable to preach the Word in Spanish. Instead, Dr. Wiley and some of the seminary students here record sermons in Spanish, which they upload to the “CTSFW en Español” YouTube channel and is then played during church. A member of the congregation who recently returned to Mexico and found himself hungry for a good Lutheran sermon can now continue to receive Law and Gospel sermons.

Because of the relationship between immigration and language, Dr. Wiley highlighted the importance of integration alongside offering services in Spanish. The first generation may never learn English—or at least not well—but the children of immigrants not only learn English but usually marry English speakers. But if a church that has a Hispanic service hasn’t welcomed them as full members of the congregation, then those children rarely stay in that church, especially when they marry. Dr. Wiley recommends holding joint Sunday School between the services, which connects those children to both language groups within their home congregation.

Dr. Wiley asked one final question of the ladies of the Seminary Gild: what can congregations do?

“Recognize the importance,” Dr. Wiley began. “These are people for whom Christ our Lord died and rose again to bring them forgiveness, life, and salvation.” And stay committed to a program. “Communities have long memories,” he explained. If you start a program to reach out to Hispanics and then drop it, no matter how good the reason you may have had, you’ve indicated that it wasn’t that important. Restarting is infinitely harder than starting, because you’ve already broken trust.

He also pointed out a common source of tensions between Hispanic and English congregations sharing a church: the kitchen. Cultural differences often make themselves known in surprisingly mundane ways, which is why patience and flexibility is so important. “God’s Word, the Sacraments—we do what God has given us to do,” he said, arguing that sometimes inflexibility is important. “But the stuff that doesn’t matter…have patience and flexibility.”

Dr. Wiley finished by asking for prayers, both for Hispanic/Latino communities and for more workers to this harvest field. He knows of at least three congregations who are looking for bilingual vicars. And finally, he asked for encouragement. “These are our neighbors,” he said. “Please support the formation program here and everywhere.”

Today is part two of yesterday afternoon’s post. Quick recap: Rev. Sorin-Horia Trifa is the only pastor in the very young Confessional Lutheran Church in Romania. He was recently here for two weeks of intensive classes as he works towards a Master of Sacred Theology (STM) degree. He’s since returned to Romania, but shortly before he left he spoke about his home country and church body in a presentation hosted by the Student Mission Society. Yesterday’s post summarized Romania’s history, setting the stage for the challenges and opportunities they face today. You can read about it here.

Because Romania is a country of three major ethnic groups (Romanian, German, and Hungarian), the main Christian denominations tend to be split along cultural lines, serving more as a cultural tradition than a religious practice. Everyone in the country uses Romanian as their everyday language, and so church for the Hungarians and Germans is a place to practice their language. In fact, every church in Romania has three names, reflecting each of the three languages—and that’s not three different translations of the same name, but literally three different names.

The primary church body in Romania is the Orthodox Church. Many believe that to be Romanian is to be Orthodox. “If you leave the Orthodox Church, you leave your family, your identity, your Romanian community,” Rev. Trifa said, speaking of a common fear. He knows of at least one priest who teaches that, even if you come back to the Orthodox Church, there is a chance that you may still go to hell.

On the other hand, the German Lutheran Church in Romania has adopted liberal theology and focused their services exclusively on German speakers, abandoning the Romanians even after the fall of communism and 90% of the Lutherans in the country emigrated. Most of their churches have closed, some sold to the Orthodox Church, others having become museums, and still others repurposed as sheds and garages. There are over 250 Lutheran Churches in Transylvania but only 50 parishes are active. About half of these pastors are women.

“They are Lutherans but not Christians,” Rev. Trifa explained of the church body. “‘Lutheran’ means something cultural—but not Christ or the Bible.” As he spoke, he showed picture after picture of fortified churches, gorgeous in their architecture and surrounded by the incredible Romanian countryside. He is both proud of this visual history and simultaneously aware of the great tragedy on display. “The church buildings are not important; not if the church is closed. Just a monument. No more Gospel, no more liturgy: just a museum. People pay to have photos taken there. Difficult to call them churches. A building is a church when Christ is there.”

The Hungarian Church (a Reformed church) has never been interested in doing anything for Romanians either, their services held in Hungarian and their doctrine ranging between very liberal and deeply pietistic. And despite the doctrinal differences, many of these churches across denominations partake in the Lord’s Supper together. “The Lord’s Supper becomes nothing,” Rev. Trifa said. “Just a tradition.”

However, with neither the German nor Hungarian churches interested in offering anything outside of their own languages, the Confessional Lutheran Church in Romania has an incredible opportunity. “To understand the meaning of grace—it’s a big mess by the Hungarians and Germans on this subject—” Rev. Trifa said “—it is our duty to have Lutheran books as resources.” Even the Book of Concord has never been translated into Romanian, despite the fact that the Reformation took place in the country almost 500 years ago. Today, the Confessional Lutheran Church in Romania is one of the only church bodies using Romanian. “Wonderful,” Rev. Trifa remarked, “and shameful.”

Translation, then, is a big part of their focus. They want to be able to explain why confessional Lutheranism matters, why doctrine matters, why the right teaching of Baptism and the Lord’s Supper matter. They work to make these resources available and free. So far they have translated “The Small Catechism,” “Luther’s Small Catechism with Explanation,” “The Means of Grace in the Confessional Lutheran Church,” and hundreds of theological articles, which are available on their website.

“I’m so happy that God chose to put me here,” Rev. Trifa said, who grew up in the Hungarian Church. “He’s given me the opportunity to share the Gospel with the country and people, where the Reformation began so long ago.” He grinned and added: “My dream is to make the Lutheran Church Great Again.”

Begun in the autumn of 2016, the Confessional Lutheran Mission in Romania was an initiative of LCMS Eurasia and the St. Michael Lutheran Church in Prague, Czech Republic. The first Romanian service took place in Bucharest (Romania’s capital) on December 4, 2016, the liturgy adapted from the LSB into Romanian. After a year of vicarage at St. Michael’s in Prague, Rev. Trifa was ordained and installed at St. Paul Confessional Lutheran Church in Bucharest on October 8, 2017.

They currently have 11 confirmed members, five catechumens (all adults), and five children. There are an additional nine adults and six children who regularly attend but have not yet enrolled for catechesis, plus dozens of others who occasionally attend. (Rev. Trifa spoke briefly of the handful of liberal pastors interested in their confession once they discovered the mission; one felt particularly torn. “You could see the agony in him.”) Services take place on Sunday evenings, following an hour-long class for catechumens. Rev. Trifa and his wife also host a midweek Bible study class and meal every Tuesday from 10 a.m. to 2 p.m. in their home.

The Confessional Lutheran Church in Romania is also known in the academic world. As a PhD student at the University of Bucharest and a student in the STM program in Gothenburg, Sweden (CTSFW partnered with the Lutheran School of Theology in Gothenburg in order to offer advanced study to our confessional Lutheran brethren in Europe), Rev. Trifa is known in academic circles and is often invited to speak at various international theological conferences. “God makes something very, very interesting,” he said of the—so far—54 opportunities. “Silence the Hungarian and German Church, just so we can be loud. [The international theological conferences] ask for us—not the Germans or Hungarians.”

The Confessional Lutheran Church in Romania also have a mission in Italy, holding a Saturday church service every month in Padua, Italy. There is a very big Romanian community in Italy, as the two languages are very similar, and thus easy to learn. “Learn [Italian] in two months even for low-educated people,” Rev. Trifa explained. “One week for high-educated.” When the mission first began, they worshiped in Romanian, but after only two or three weeks decided to switch to Italian, translating even the liturgy. He knew it would open up the mission field to the wider Italian population.

Dr. Masaki, who teaches at the Lutheran School of Theology in Gothenburg almost every summer, knows Rev. Trifa through the STM Program very well. “An exemplary student,” he said of Rev. Trifa, following the close of the presentation. “He is doing a great job as pastor, missionary—he is doing the maximum.” Throughout the presentation Rev. Trifa urged his listeners to come see Romania and the church for themselves, and Dr. Masaki echoed that sentiment: “He needs support. He’s alone.” Rev. Trifa’s wife is known for her hospitality, their home always open to both their congregation and their many guests.

“I invite you to discover the land and discover the church,” Rev. Trifa said. “To share the Gospel. And they need this, almost 500 years after Reformation in Romania; they need the Reformation.”

The final slide in his presentation asked that we pray for the Confessional Lutheran Church in Romania. “To preach the Gospel of our Lord Jesus Christ with faith and passion in Romania and in Italy. To translate Lutheran materials into Romanian, including the Book of Concord. To have our own Church building in Bucharest, Romania.”

One of the students with us for two weeks of graduate intensives was Rev. Sorin-Horia Trifa, studying for his Masters in Sacred Theology (STM). Rev. Trifa is the only pastor of The Confessional Lutheran Church in Romania, and an LCMS Alliance Missionary. The Student Mission Society invited him to speak about his home country, for which he has a deep love. “I saw [the Romanian flag] also here,” he said, pointing in the direction of the library, where we keep flags representing all the nations of our current students, “and I am very proud.” About 92,000 square miles with 19.6 million people, Romania is barely 100 years old, the result of the merging of three countries: Transylvania, Walachia, and Moldavia.

To understand Romania is to understand her history, particularly that of Transylvania. “Transylvania is important to the understanding of the whole country,” he explained. Rev. Trifa comes from the Transylvania part of Romania, though he had to move to Bucharest, the capital, to best serve the Romanian people. He grinned as he informed the audience: “Transylvania is very beautiful, and it is more than Dracula.”

First conquered by the Roman Empire in 106 A.D. (Romanian is still closely related to Latin as a language), for centuries, Transylvania was part of the Kingdom of Hungary and the Austrian Empire. Because it was constantly under the threat of Turkish invasion, the Habsburg and Hungarian empires sent Germans and Hungarians to defend the border, which is why Romania is still home to three major ethnic groups: Romanians, Hungarians, and Germans.

However, the country changed hands at a very important time. In 1526, the Ottoman Empire defeated the Kingdom of Hungary and declared Transylvania an independent state, simultaneously banning any form of religious persecution. The country became a beacon for persecuted Lutherans. A former student at Wittenberg, Johannes Honterus, opened a printing press to begin distributing Lutheran materials, beginning the Lutheran Reformation in Transylvania around 1543. First the Germans, then the Hungarians, embraced the reformation. In fact, in 1568, the multi-ethnic and multi-religious country (Catholicism persisted and Calvinism inspired some of the Hungarians to join the Reformed Church) proclaimed freedom of conscience and religious tolerance at the Diet meeting at Turda, becoming the first country in modern European history to create such an edict.

In 1699, control of Transylvania turned back over to the Austro-Hungarian Empire. Over 200 years later, the Transylvanians declared their independence from the Empire at the end of WWI, joining the Principality of Romania (the principality had been formed by the unification of Wallachia and Moldavia, who got around a ban on their unification by electing the same king) on December 1, 1918 to become the Kingdom of Romania. Romania was ruled by a German dynasty until the end of WWII.

A very dark period in the country’s history soon followed: the Soviet Union punished Romania for being on the side of Hitler, brutally and decisively. Their King was forced to abdicate and a Stalinist government took over. “Romania was vandalized—this is the word—” Rev. Trifa said, “—by the Soviet Army.”

Hundreds of thousands were imprisoned, exterminated, tortured, deported, and starved for being enemies of the people. “Who was this ‘enemy of the people’?” Rev. Trifa asked. “Those who believed in God and go to church.” Among them were Catholics, Lutherans, Reformed Christians, Baptists, Pentecostals, and Seventh-Day Adventists. Their obedience to God threatened their obedience to the communist regime.

Dozens of thousands of believers among these groups were forced to join the Orthodox Church, but religious holidays like Christmas and Easter were banned. Owning a Bible could get you sent to prison for years. Their churches were demolished, and thousands of priests and pastors arrested, tortured, and killed. “The list is huge,” Rev. Trifa said, showing the pictures of several of these men, after telling us their names and their church body. “We have no time to tell all of them here.”

“People went to the Church in secret, baptized in secret, prayed and read the Scriptures in secret,” he continued in his presentation slide, next to a painting of Christ in prison. If your activities were reported, the entire family would be terrorized by the police. “Not kill but re-educate, if you know this word,” Rev. Trifa explained. He spoke personally of his father’s mother, who had been imprisoned for two years in order to terrorize others. She was so terrified that, even after the Soviets left, she refused to talk of her family or her home from before her arrest. Rev. Trifa’s history on that side of the family begins with his grandmother, their genealogy cut off. They never found it if she even had siblings.

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With the stage officially set, we will tackle the second half of Rev. Trifa’s presentation tomorrow afternoon, from the state of the newly formed Confessional Lutheran Church in Romania (begun in the fall of 2016) to how the history of the country has shaped the challenges—and the opportunities—for confessional Lutheranism in Romania.

Update: Part 2 now available HERE.

For the 501st Anniversary of the Reformation, the Rev. Peter Anibati, Bishop of the Evangelical Lutheran Church in South Sudan/Sudan (ELCSS/S), spoke during today’s convocation hour on “Bringing the Reformation to South Sudan: Pastoring through Civil War, Famine, and Spirit Worship.” Bishop Peter is here at invitation of the Lutheran Heritage Foundation (LHF), who have been instrumental in the support of the ELCSS/S.

The 150,000 members of the ELCSS/S are scattered across five countries, refugees of the civil and tribal wars that plague South Sudan. The church body came into existence in 1993 (they will be celebrating their 25th anniversary on December 2), in the midst of the Second Sudanese Civil War between the Muslims of the North and the Christians in the South (fighting back against forced Islamification). Though South Sudan has since been granted independence, their politicians still fight, killing each other – and the people of South Sudan – over power.

The South Sudanese are dominated by constant fear, hunger, and poverty. Millions have died in the decades of armed conflict. They have no access to basic services like shelter, food, clean water and sanitation, health care, and education. More than 80% of the population is illiterate. The fighting has driven the people from their homes, their ranches, their farms; Bishop Peter spoke of watching little children climb trees in order to eat the leaves. South Sudan has two planting seasons but there’s no point in sowing what no one will be around to harvest. “It’s all gunshots and killing,” Bishop Peter explained.

The impact of warfare is profound. The ELCSS/S’s 150,000 members across 200 congregations are served by 66 ordained pastors, none of whom work for a salary. They are, in many ways, volunteers. Traveling by foot or on bicycles (save for those lucky few who own a motorbike), these pastors visit congregations only once every two to three months, at which time the congregation is finally able to receive the Lord’s Supper and baptize and confirm new members. Between pastoral visits, congregations are served by trained laypeople called evangelists.

These 66 ordained men visit congregations across South Sudan and in Uganda, Kenya, Ethiopia, and UN protected refugee sites. While on the road they always wear collar and cross, so that the people know they are neither a rebel nor a politician but instead recognize them as men of God. Some have been killed anyways. The people may know who these men are but, as Bishop Peter explained, “The bullet doesn’t know anyone.”

Oftentimes, members or even whole congregations have to run as the fighting shifts into their area. Their pastors run with them. There is no permanence in Sudan; no one knows where they may be tomorrow. “The church is not a building,” Bishop Peter said, showing a picture of a congregation gathered under the shade of a tree. “It is the people.”

To help alleviate the lack of pastors, the ELCSS/S has started a seminary which ordains men through a four-year program like ours—three years of academic study and one year of vicarage. Twenty-two men are in the program. The ELCSS/S is also working on training Sudanese pastors to become professors since they are currently dependent on visiting professors (our own faculty among them) to teach their seminarians.

What they have in financial support has largely come from the United States. In a church body made up of refugees and the survivors of war, they must reach out to their brothers across the sea for help. “Without the Lutheran Heritage Foundation,” Bishop Peter said, “it would be almost impossible to have all this happening.” The church depends on members to give, but their members have nothing. Instead, the people of South Sudan reach out to the church to come to their rescue.

And herein lies the strength promised in weakness. It is this “nothing” that has caused the ELCSS/S to grow and thrive. “There is great demand for the Gospel message because all else has failed the people of South Sudan,” Bishop Peter said. “The membership has increased greatly. The Good News is spreading.”

To start a congregation, the ELCSS/S begins by identifying a place where there is no Lutheran church. They then hold a 2-3 day seminar in the area, using LHF translated materials (books like Luther’s Small Catechism and “The Good News About Jesus”). Many already know the Lord’s Prayer, but they have never heard an explanation for it. “This catechism is a very powerful tool,” the bishop said, explaining that as soon as the people hear or read these resources in their language, they grow excited and want to learn still more. A congregations begins because, having learned of the truth of the Gospel, they desire access to it.

Bound by the biblical teaching of grace alone, the ELCSS/S has a powerful message that resonates with a people broken by war and desperate need. “People try to look for something that can give them hope. They ask, ‘Why is this happening?’ Traditional religions – all other religions – can never give. All they do is demand, demand, demand. But what can a refugee really do?” Bishop Peter asked. Refugees have nothing. Literally nothing. And for those sitting in darkness: “Christ on the cross has given all. This is what comforts them.”

Thousands have been drawn to the ELCSS/S by the power of the Gospel message. “God works through the Word,” Bishop Peter explained. “The Word is powerful. We just speak what is there. We don’t know how it works. But God knows.”

Bishop Peter finished his presentation with these words:

“In all these, the Word continues to spread and the church is growing. Our government and politics may have failed but Jesus is the only hope. With Him we are secured and have life in abundance even in the face of suffering, poverty, death and war.

“Thank you and God bless.”‍‍‍‍‍‍ ‍‍

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You can learn more by visiting www.lhfmissions.org or by contacting the Lutheran Heritage Foundation at info@lhfmissions.org or (800) 554-0723.