Dear Sisters and/or Brothers in Christ,
I am writing today in the hope that you will add a fellow ELCA congregation, and Pastor, to your daily prayers. The congregation known both as herchurch and Ebenezer Lutheran, in San Francisco, is in crisis. It is no longer Christian or Lutheran in any meaningful way. I believe in the power of the Holy Spirit, and our prayer. This congregation, and its Pastor, is in urgent need of both.
Ebenezer Lutheran in San Francisco has deep personal meaning in my life and Faith. My parents were married there in 1958, I was baptized there in 1967. I view it as the birthplace of my Christian Faith.
I moved away from San Francisco in my teens, but still visit there on occasion. Earlier this year, when planning a visit to my home city, I felt called to attend Sunday worship at Ebenezer. Prior to my visit, I visited the herchurch.org website, and was puzzled by the lack of Christ in the content there. I wrote a note to Pastor Boorn seeking clarification of her theology, but but did not receive a response. I also wrote a note to Sierra Pacific Synod Bishop Mark Holmerud. Bishop Holmerud responded that while he had not attended worship there, that his staff had, that reps from national ELCA had, that he had met with Pastor Boorn, and that her theology was sound.
I finally got around to visiting herchurch in San Francisco on Sunday May 20, 2018--Pentecost. What I found there was not Lutheran or Christian in any way. Those who were present that Sunday did not illustrate any knowledge or understanding of the Holy Trinity, sin, forgiveness, salvation, Christ’s resurrection, Christ’s status as the Son of God, any creed, or any element of Christian or Lutheran teachings or worship. If the “smell test” for a Christian church is “Was Jesus present (or even welcome) ?,” herchurch failed.
There is lots for room for debate about how we should worship God, and how we authentically recognize Jesus and the Holy Spirit. ELCA churches are correctly given great latitude to develop worship styles that are meaningful to the members of each congregation. However, it is imperative that our theology is not compromised. ELCA theology is well established, well taught at seminaries, and easily recognized. I saw absolutely none of it at herchurch.
In the event you would like to better understand what is going on there, below I have provided a link to an audio recording of my visit there, and a detailed written description to accompany the audio transcript. Upon review of this material, I am certain you will agree that this congregation, and its Pastor, have sadly departed from Christian Faith.
I hope you will pray for this congregation and it’s Pastor. I also hope, to the extent you are able, you will join me in attempting to bring these lost sheep back to the fold. Our Good Shepherd is looking for them, loves them, and wishes to save them from the wolves. It is our duty to help. As it says in the ELCA website “God’s Work, Our Hands.”
Following my Call,
Roger
Thousand Oaks, CA
I posted audio of the service at: https://youtu.be/EIv2nuRTZNU . The time signatures I listed below in parentheses refer to the soundtrack. Please excuse extended period of extraneous noise at the beginning, the service begins around the 3:35 mark.
Setting
I arrived at 10:30, but the service had not yet begun. Nobody greeted me, or even made eye contact. Pastor Boorn, who came within two feet of me, completely ignored me.
Inside the sanctuary, the pews had been removed and about 75 padded chairs were in rows in the middle of the sanctuary. A cross was hanging at the front of the sanctuary, and an altar of sorts was beneath the cross, against the forward wall. Candles were flickering everywhere in the chancel area. A number of iconic paintings were hanging in the chancel as well.
I seated myself in the last row. I was one of four men in the building. The other attendees were women, mostly 55-70 years old, some paired off. Two of the women were seated with two of the men. Near me was the fourth man, alone, who was about 55, wearing a clerical collar, and a wooden crucifix on a string necklace. In total, we were 30 people.
Service Begins:
Pastor Stacy Boorn, dressed in a red/black African style robe over white vestments, approached a table placed at the front of the main floor. On the table were many lit candles, drums, iconic images, a Tibetan gong, and a conch shell.
Using very grandiose movements, Boorn picked up the conch and blew into it forcefully. (3:35) Three VERY loud blasts followed.
A piano prelude was played.
The pastor clanged the gong, and then the pianist and a five-voice choir led a song ‘Fire, Fire, Fire” (10:05)
Pastor provided some welcoming remarks, and mentioned that it was Pentecost. She made several mentions of the Pentecost (11:20) color being red, and mentioned Pentecost had historical roots preceding Jesus…commemorated the change of season…and was associated with celebrating harvest. She also mentioned Pentecost symbolized the “Spirit of the Earth and Cosmos alive in our midst."
A song ”Sophia, Waiting for your Light” re-written by members of the Congregation, was then sung. The lyrics claim inspiration from Proverbs, Genesis and Acts, while the music is inspired by an African American spiritual.
Following the song, (18:05) Pastor explained “Sophia” in the old Hebrew feminine vision of God, and “Ruah” is the feminine Spirit. Her point was (18:39) that in the ancient Hebrew, the terms were feminine…Women were there!…then. A gong was sounded and a prayer (19:30) to “Wisdom Spirit” was offered.
The congregation then began a series of chants, (20:35) with all congregants chanting in unison while physically turning their bodies to face East. While facing and singing to the East, the members used a series of interpretive motions. Then, everyone turned 90 degrees, and faced South, and repeated the incantations and motions…until they had repeated the process while facing each of the four directions. “You are sacred...and looking at me…I praise you…you are sacred” was the theme of the chanting.
The Priestess of Music then appeared (24:30) in front, and began banging on a drum and singing/chanting. After some chanting, the Priestess distributes a number of different kinds of percussion instruments to members of the congregation, who were then invited to join the Priestess in drumming and chanting in unison.
“Fire Song” was sung.
The Readings
A gong was clanged, and a reading identified as a version of Psalm 104 was introduced and read (35:20) by the man with clerical collar and crucifix necklace who had been sitting near me. He was not introduced or listed in the bulletin.
The “Good News”, a version of Acts 2 was read by Pastor (39:00) (note: some moaning in background is a member afflicted with cerebral palsy). Why Acts was called “Good News (Gospel) was not explained.
At the conclusion of his reading, and at other times, Pastor intones “Blessed Be” and the congregation repeats (41:50). It seems to be analogous to "Amen". After reading the “Good News,” Pastor circulated amongst the congregants, inviting each of them to touch the cover of the book from which she had just read—the cover bearing an iconic image of a woman’s face—Sophia, I assume.
Sermon:
Pastor then offered animated remarks (43:25) linking the Wind (Ruah) to Spirit and Divinity, and Breath to Ruah…and Divinity. Pastor followed with additional stories about a feminist theologian friend who described the linkage of all humanity via "Ruah" breath/wind (46:25). A story of a Venezuelan woman was shared (50:40) with emphasis on how the fact that she breathes in "Ruah" links her to all others. The Spirit/Wind/Ruah is Divinity…uniting us all. Sermon end (52:40).
“Walk into the Holy Fire” was sung by the congregation.
Prayers led by Pastor (59:40)
Lay prayer/chant inspired by Sikh tradition (1:03:05)
Impressions
· While herchurch claims affiliation with ELCA, and therefore Christianity, attendance at the service revealed rituals and beliefs inconsistent with ELCA or Christianity’s stated doctrine or creeds.
· During the service, the Pastor mentioned Jesus on three occasions, but did not ascribe deity to him, his status as God’s Son, nor associate him with forgiveness in any way. Jesus appeared in Boorn’s remarks strictly as an historical figure, whose significance was never described. The word “Christ” was not used.
· Readings were offered, but using Feminist-centric renderings of Scripture. In each case, the readings and stories were not easily recognizable as Holy Scripture.
· herchurch ritual appears to draw from a broad range of spiritual traditions, but does not provide any sort of explanation about why such rituals have been borrowed, combined, or how they relate to Lutheranism, Christianity, or any unified theology.
· The Pastor mentioned “The Trinity”, but referred only to “Sophia” (god) and “Ruah” (wind/spirit), but no third element. There was never mention of sin, salvation, justification, forgiveness, or afterlife. No known Christian creed was professed or referred to.
· The word “grace” was used, but with no description of its origin or definition.
· Pastor repeatedly referred to “Unity”, “Divine love”, “acceptance,” and “hope,” but with no supporting theology or Scripture.
· The congregation was notable for its homogeneity. Virtually all are Caucasian women from the “Baby Boomer” generation--much like their Pastor. No children were present.
Conclusions
The Sunday service I attended at herchurch was very accurately characterized by the herchurch.org website. Essentially pagan, exclusionary (maleness is eschewed), and non-Christian.
It would be easy to dismiss the practices of herchurch as isolated, unimportant, and easy to ignore. After all, they are a very small group, and they seem to be very happy to engage in their rituals alone. I sensed no interest in evangelism of any kind, nor did I observe any interest in fellowship with the larger Christian community.
It is very clear that neither the Pastor nor the congregation are engaged in Lutheran or Christian worship—traditional or otherwise. Instead, Pastor Boorn has synthetized her own spiritual rituals which incorporate beliefs and practices from many non-Christian traditions. The primary component of Boorn’s belief system is Feminism--infused with non-Christian rituals from Asia, Africa, and elsewhere.
As I observed the interaction of the Pastor with the congregation, I sense they were all very close friends, and she was their trusted leader. It was a close-knit quasi-private club of women united by their commitment to Feminism, and the practice of non-Christian spiritual rituals led by Boorn.
I am certain that herchurch is not Lutheran, or Christian in any meaningful way—though the congregants, and even the Pastor, may think they are, in some rebellious or alternative fashion. The mission statement of ELCA (from the website) and the mission of herchurch, published on its website and bulletin, are entirely incongruent, and incompatible.
Analogy
My visit to herchurch made me think of an analogy:
If the owner/franchisee of a McDonalds outlet decided to produce BigMacs using ground turkey instead of ground beef. McDonalds’ corporate management would immediately demand the franchisee cease and desist using ground turkey—or forfeit the franchise. The corporate management would remind the franchisee/owner that since ground turkey is not sourced from McDonalds’ supply chain, is not an element of McDonald’s food safety protocols, and is not authorized for use in McDonalds. Such ground turkey is dangerous to McDonalds' customers!
McDonalds, as a corporation, is known for beef, not turkey. To serve a turkey burger of unknown origin is not acceptable at McDonalds, and cannot be tolerated.
It would be unconscionable for us observe herchurch continue selling turkey burgers without attempting correction. Why would McDonalds be more concerned about turkey than we are about theological and doctrinal integrity?
Thanks for reading all the way down to this point. Please join me in praying for this congregation and its Pastor.
I am writing today in the hope that you will add a fellow ELCA congregation, and Pastor, to your daily prayers. The congregation known both as herchurch and Ebenezer Lutheran, in San Francisco, is in crisis. It is no longer Christian or Lutheran in any meaningful way. I believe in the power of the Holy Spirit, and our prayer. This congregation, and its Pastor, is in urgent need of both.
Ebenezer Lutheran in San Francisco has deep personal meaning in my life and Faith. My parents were married there in 1958, I was baptized there in 1967. I view it as the birthplace of my Christian Faith.
I moved away from San Francisco in my teens, but still visit there on occasion. Earlier this year, when planning a visit to my home city, I felt called to attend Sunday worship at Ebenezer. Prior to my visit, I visited the herchurch.org website, and was puzzled by the lack of Christ in the content there. I wrote a note to Pastor Boorn seeking clarification of her theology, but but did not receive a response. I also wrote a note to Sierra Pacific Synod Bishop Mark Holmerud. Bishop Holmerud responded that while he had not attended worship there, that his staff had, that reps from national ELCA had, that he had met with Pastor Boorn, and that her theology was sound.
I finally got around to visiting herchurch in San Francisco on Sunday May 20, 2018--Pentecost. What I found there was not Lutheran or Christian in any way. Those who were present that Sunday did not illustrate any knowledge or understanding of the Holy Trinity, sin, forgiveness, salvation, Christ’s resurrection, Christ’s status as the Son of God, any creed, or any element of Christian or Lutheran teachings or worship. If the “smell test” for a Christian church is “Was Jesus present (or even welcome) ?,” herchurch failed.
There is lots for room for debate about how we should worship God, and how we authentically recognize Jesus and the Holy Spirit. ELCA churches are correctly given great latitude to develop worship styles that are meaningful to the members of each congregation. However, it is imperative that our theology is not compromised. ELCA theology is well established, well taught at seminaries, and easily recognized. I saw absolutely none of it at herchurch.
In the event you would like to better understand what is going on there, below I have provided a link to an audio recording of my visit there, and a detailed written description to accompany the audio transcript. Upon review of this material, I am certain you will agree that this congregation, and its Pastor, have sadly departed from Christian Faith.
I hope you will pray for this congregation and it’s Pastor. I also hope, to the extent you are able, you will join me in attempting to bring these lost sheep back to the fold. Our Good Shepherd is looking for them, loves them, and wishes to save them from the wolves. It is our duty to help. As it says in the ELCA website “God’s Work, Our Hands.”
Following my Call,
Roger
Thousand Oaks, CA
I posted audio of the service at: https://youtu.be/EIv2nuRTZNU . The time signatures I listed below in parentheses refer to the soundtrack. Please excuse extended period of extraneous noise at the beginning, the service begins around the 3:35 mark.
Setting
I arrived at 10:30, but the service had not yet begun. Nobody greeted me, or even made eye contact. Pastor Boorn, who came within two feet of me, completely ignored me.
Inside the sanctuary, the pews had been removed and about 75 padded chairs were in rows in the middle of the sanctuary. A cross was hanging at the front of the sanctuary, and an altar of sorts was beneath the cross, against the forward wall. Candles were flickering everywhere in the chancel area. A number of iconic paintings were hanging in the chancel as well.
I seated myself in the last row. I was one of four men in the building. The other attendees were women, mostly 55-70 years old, some paired off. Two of the women were seated with two of the men. Near me was the fourth man, alone, who was about 55, wearing a clerical collar, and a wooden crucifix on a string necklace. In total, we were 30 people.
Service Begins:
Pastor Stacy Boorn, dressed in a red/black African style robe over white vestments, approached a table placed at the front of the main floor. On the table were many lit candles, drums, iconic images, a Tibetan gong, and a conch shell.
Using very grandiose movements, Boorn picked up the conch and blew into it forcefully. (3:35) Three VERY loud blasts followed.
A piano prelude was played.
The pastor clanged the gong, and then the pianist and a five-voice choir led a song ‘Fire, Fire, Fire” (10:05)
Pastor provided some welcoming remarks, and mentioned that it was Pentecost. She made several mentions of the Pentecost (11:20) color being red, and mentioned Pentecost had historical roots preceding Jesus…commemorated the change of season…and was associated with celebrating harvest. She also mentioned Pentecost symbolized the “Spirit of the Earth and Cosmos alive in our midst."
A song ”Sophia, Waiting for your Light” re-written by members of the Congregation, was then sung. The lyrics claim inspiration from Proverbs, Genesis and Acts, while the music is inspired by an African American spiritual.
Following the song, (18:05) Pastor explained “Sophia” in the old Hebrew feminine vision of God, and “Ruah” is the feminine Spirit. Her point was (18:39) that in the ancient Hebrew, the terms were feminine…Women were there!…then. A gong was sounded and a prayer (19:30) to “Wisdom Spirit” was offered.
The congregation then began a series of chants, (20:35) with all congregants chanting in unison while physically turning their bodies to face East. While facing and singing to the East, the members used a series of interpretive motions. Then, everyone turned 90 degrees, and faced South, and repeated the incantations and motions…until they had repeated the process while facing each of the four directions. “You are sacred...and looking at me…I praise you…you are sacred” was the theme of the chanting.
The Priestess of Music then appeared (24:30) in front, and began banging on a drum and singing/chanting. After some chanting, the Priestess distributes a number of different kinds of percussion instruments to members of the congregation, who were then invited to join the Priestess in drumming and chanting in unison.
“Fire Song” was sung.
The Readings
A gong was clanged, and a reading identified as a version of Psalm 104 was introduced and read (35:20) by the man with clerical collar and crucifix necklace who had been sitting near me. He was not introduced or listed in the bulletin.
The “Good News”, a version of Acts 2 was read by Pastor (39:00) (note: some moaning in background is a member afflicted with cerebral palsy). Why Acts was called “Good News (Gospel) was not explained.
At the conclusion of his reading, and at other times, Pastor intones “Blessed Be” and the congregation repeats (41:50). It seems to be analogous to "Amen". After reading the “Good News,” Pastor circulated amongst the congregants, inviting each of them to touch the cover of the book from which she had just read—the cover bearing an iconic image of a woman’s face—Sophia, I assume.
Sermon:
Pastor then offered animated remarks (43:25) linking the Wind (Ruah) to Spirit and Divinity, and Breath to Ruah…and Divinity. Pastor followed with additional stories about a feminist theologian friend who described the linkage of all humanity via "Ruah" breath/wind (46:25). A story of a Venezuelan woman was shared (50:40) with emphasis on how the fact that she breathes in "Ruah" links her to all others. The Spirit/Wind/Ruah is Divinity…uniting us all. Sermon end (52:40).
“Walk into the Holy Fire” was sung by the congregation.
Prayers led by Pastor (59:40)
Lay prayer/chant inspired by Sikh tradition (1:03:05)
Impressions
· While herchurch claims affiliation with ELCA, and therefore Christianity, attendance at the service revealed rituals and beliefs inconsistent with ELCA or Christianity’s stated doctrine or creeds.
· During the service, the Pastor mentioned Jesus on three occasions, but did not ascribe deity to him, his status as God’s Son, nor associate him with forgiveness in any way. Jesus appeared in Boorn’s remarks strictly as an historical figure, whose significance was never described. The word “Christ” was not used.
· Readings were offered, but using Feminist-centric renderings of Scripture. In each case, the readings and stories were not easily recognizable as Holy Scripture.
· herchurch ritual appears to draw from a broad range of spiritual traditions, but does not provide any sort of explanation about why such rituals have been borrowed, combined, or how they relate to Lutheranism, Christianity, or any unified theology.
· The Pastor mentioned “The Trinity”, but referred only to “Sophia” (god) and “Ruah” (wind/spirit), but no third element. There was never mention of sin, salvation, justification, forgiveness, or afterlife. No known Christian creed was professed or referred to.
· The word “grace” was used, but with no description of its origin or definition.
· Pastor repeatedly referred to “Unity”, “Divine love”, “acceptance,” and “hope,” but with no supporting theology or Scripture.
· The congregation was notable for its homogeneity. Virtually all are Caucasian women from the “Baby Boomer” generation--much like their Pastor. No children were present.
Conclusions
The Sunday service I attended at herchurch was very accurately characterized by the herchurch.org website. Essentially pagan, exclusionary (maleness is eschewed), and non-Christian.
It would be easy to dismiss the practices of herchurch as isolated, unimportant, and easy to ignore. After all, they are a very small group, and they seem to be very happy to engage in their rituals alone. I sensed no interest in evangelism of any kind, nor did I observe any interest in fellowship with the larger Christian community.
It is very clear that neither the Pastor nor the congregation are engaged in Lutheran or Christian worship—traditional or otherwise. Instead, Pastor Boorn has synthetized her own spiritual rituals which incorporate beliefs and practices from many non-Christian traditions. The primary component of Boorn’s belief system is Feminism--infused with non-Christian rituals from Asia, Africa, and elsewhere.
As I observed the interaction of the Pastor with the congregation, I sense they were all very close friends, and she was their trusted leader. It was a close-knit quasi-private club of women united by their commitment to Feminism, and the practice of non-Christian spiritual rituals led by Boorn.
I am certain that herchurch is not Lutheran, or Christian in any meaningful way—though the congregants, and even the Pastor, may think they are, in some rebellious or alternative fashion. The mission statement of ELCA (from the website) and the mission of herchurch, published on its website and bulletin, are entirely incongruent, and incompatible.
Analogy
My visit to herchurch made me think of an analogy:
If the owner/franchisee of a McDonalds outlet decided to produce BigMacs using ground turkey instead of ground beef. McDonalds’ corporate management would immediately demand the franchisee cease and desist using ground turkey—or forfeit the franchise. The corporate management would remind the franchisee/owner that since ground turkey is not sourced from McDonalds’ supply chain, is not an element of McDonald’s food safety protocols, and is not authorized for use in McDonalds. Such ground turkey is dangerous to McDonalds' customers!
McDonalds, as a corporation, is known for beef, not turkey. To serve a turkey burger of unknown origin is not acceptable at McDonalds, and cannot be tolerated.
It would be unconscionable for us observe herchurch continue selling turkey burgers without attempting correction. Why would McDonalds be more concerned about turkey than we are about theological and doctrinal integrity?
Thanks for reading all the way down to this point. Please join me in praying for this congregation and its Pastor.