As the Roman Catholic Church is swimming in controversy over cases of priests’ sexual misconduct, it is important to review how our Evangelical Lutheran Church in America (ELCA) differs in dealing with these issues. Lutherans have not been immune to these issues, but the ELCA has been quite different in its response.

In 1988, when the ELCA was formed, all of our bishops participated in orientation which included a thorough review of how to handle situations of sexual misconduct. Since then, all new bishops receive the same orientation. As a result, when charges of sexual misconduct are brought forward, there is swift investigation, and when the allegations are substantiated, there continues sensitive and caring treatment of victims, full disclosure to congregations, the removal of clergy from the ELCA roster, and full cooperation with any civil and/or criminal actions that might ensue. Additionally, all clergy and other rostered persons in the ELCA participate every few years in a morning long session that reviews proper boundaries, with strategies and support to maintain them.

Recent events remind us that in the Roman Catholic Church, bishops do not have the power to remove clergy from their roster. These kind of cases have to be processed by the Vatican. Since their church regards a person who has become a priest is “changed,” removal from their roster is rare. Consequently, they are very slow and reluctant to “defrock” anyone.

I won’t comment further on the Roman Catholic Church and this issue. Summarizing the way the ELCA handles these issues speaks for itself. We can be grateful that the ELCA has been proactive in prevention and appropriate responses to tragic cases of sexual misconduct.

We recently completed new furniture for the chancel area of our sanctuary. (By “we” I mean Tom Rockne, a member who did the work. He is a superb craftsman and he has gifted us with beautiful and functional works of art.) We were very intentional in creating a design for a “table” and not an “altar.” The reason for this is an important one.

When the early Christian community sought to interpret what Jesus’ death and resurrection had accomplished, it was natural for this Jewish, newly Christian community to fall back on deeply held concepts. Perhaps John the Baptist set this trend at the beginning of Jesus’ public ministry when he cried out, “Behold the Lamb of God.” Indeed, Jesus’ death on the cross was reminiscent of the ancient ritual of a blood sacrifice made to appease an angry God, and an altar was the structure upon which these sacrifices were made. Language of sacrifice combined with references to Jesus as the Lamb of God persists to this day. However, it is imagery and theology that Jesus himself rejected. Twice in the Gospel of Matthew, for example, Jesus states, “Go and learn what this means, ‘I desire mercy and not sacrifice.’” (9:13 & 12:7) God does not demand a blood sacrifice. Jesus regularly expressed words of forgiveness throughout his ministry. Furthermore, Jesus’ teachings tell us about this God of mercy and love – the Gospel text for March 14 was the story of the prodigal son and it is a prime example of this kind of teaching.

Of course Jesus gave of himself, and one might use the language of sacrifice in describing this giving. But it is not a blood sacrifice to appease an angry God. We are reminded of Jesus’ gift of self to us when we think of Jesus gathering with the twelve disciples for their last meal together. Jesus serves the bread and wine with this reminder – they are symbols of his body and blood, the gift of his life given for all. They, like we, are united by the love of God. The gifts of Jesus’ life, God’s love and forgiveness, are given as they gather around the table. The table, not an altar, is the right furniture to express our Christian understanding of God.

It may take a while for people’s language regarding our chancel furnishings to change, to let go of the word “altar,” and to adjust to the language of table. But it is a good change and worth remembering the theology that leads the change. Perhaps it would be helpful to think of our chancel furniture as representative of our Lutheran understanding of “the means of grace,” which is “word and sacrament.” The pulpit/lectern represents the word, and we are reminded of our two sacraments with the baptismal font and the table for our Lord’s Supper. Our chancel furnishings are not only beautifully crafted, they are wonderfully functional as we use them to proclaim God’s deep love and abiding grace in our lives.