AN
OFFICIAL STATEMENT Date:
April 29, 2010 THE
DODOMA STATEMENT
1. INTRODUCTION 1.1 The
Evangelical Lutheran Church in Tanzania (ELCT hereinafter), thanks GOD
that in His immeasurable wisdom, and through His Son Jesus Christ, all
believers worldwide have been joined as one body; thus, making us be in
communion. In this way, we can walk together to prosper in God's mission. 1.2 In
our relationship as one body, we have co-operated in many and varied ways
through both trying and undemanding issues. We were able to hold together
all this time because of God's favor, and also through our unrelenting
devotion in the entire Church, in regular services, where we confess the
Creed and believe in God's Church as being One, Holy, Universal and Apostolic.
Therefore any action in any church which is abnormal and non-conforming
to the received and affirmed position and teachings of the church over
the centuries in the whole Church of God, will inevitably produce shock
and varied reaction from other churches around the world. 1.3 Currently,
one such abnormal incidence, as viewed by ELCT, is the one associated
with some churches -- especially in Europe and America -- deciding to
accept same-sex marriages. The respective churches give several reasons
in an effort to justify their decisions; and here we briefly make mention
of only a few of such reasons. 1.3.1They
claim that church teachings on marriage, according to the Holy Scripture,
are directed to "man and woman" -- giving
them room to decide; as opposed to the age-old interpretation, meaning
that marriage is only for "man and woman".
In this way they erode the foundation, bit by bit, to weaken the authentic
Biblical truth that marriage is between "man and woman" only.
They introduce these "new and misguided" interpretations
which negate long-held Church teachings and understanding of the Word
of God dating from time immemorial. Some of the verses in the Bible that
fall prey to the pundits and supporters of same-sex marriages are as follows:
Gen.1: 27-28, 2:24; Mt.19:5-6a; Rom.1:26-27a and Gal.3:28. 1.3.2 And
that, what is essential in marriage or other forms of matrimony is love. Provided
the two love each other, they claim, such relationship is correct and
legal. 1.3.3
And that the circumstances nowadays, they claim; are different from conditions
and settings in biblical times as regards what is, and what is not legal
in love and marriage. They further claim that the question of values,
virtues and morals changes with time, places and circumstances. Such claims
distort what is classified as sin to depend
on where and how it is committed. In this connection they want the whole
Church to adopt their view regarding love and marriage especially between
same sex partners as having evolved over time. Furthermore, they claim
that the church is not changing with the times; and that it is "old-fashioned"
to reproach and reprimand same-sex lovers and proponents. They insist
that the whole Church should shake up and move with the times, like them,
in the contemporary circumstances! 1.3.4
They further claim that, marriage laws in the countries where same sex
marriages are taking place have changed so much that churches in those
countries would have been in dire straits if they did not follow suit
to the changed laws. It is our understanding that churches in these countries
fear the backlash from political or authoritative vendetta. This will
imply that churches in those countries might lose their perks with authorities
if they continued in this stance -- refusing and rejecting legalization
of same-sex marriages. 1.3.5 They
further claim that the issue of relationships -- marriage, love-making
and other forms of copulation - is the prerogative of the affected two
individuals. And that they are free to make their own decisions in these
matters; and should be left alone to do so - thereby stressing personal
freedom as the virtue. So, there are many reasons such as enumerated above
that have surfaced through word of mouth, writings and even actions from
the churches that have legalized same-sex marriages. 2. THE
COUNTER POSITION 2.1 Regarding
these views from the same-sex marriage supporters/proponents, the ELCT
does not accept any reasons whatsoever of legalizing such marriages. 2.2 This
Church, (ELCT), stands firmly on the foundation of the Word
of God; that marriage is as taught in the Bible through the texts
described in section1.3.1 above. These
texts are being given perverse interpretations, which we cannot accept.
All of us in this church, and elsewhere in the world, who reject same-sex
marriages, believe that the Bible is self interpreting; and does not need
imposition and wishes according to certain people, certain place, or certain
authority. Holy Scripture is accurate, fixed and unchangeable. 2.3 This
church firmly believes that love is the basis for relationship and real
marital union between two lovers. Nevertheless in Holy matrimony this
love is between two people of opposite sex. In addition, ELCT recognizes
that the subject of love is very broad, and that there are specific values
involved in the divine attributes of love and loving. That is why, if
taken lightly, it could lead to ideological acceptances and varied use
of love to implicate, accept and legalize marriages that neither the Bible,
nor society has countenanced over the years. If such a situation were
to develop, and be allowed to flourish; then the Church and society may
soon find itself in a complicated scenario in which it would be difficult
to disentangle -- where marriages are accepted between relatives, parents
and children, and even between humans and animals -- so long as there
is "love" in between! Does it not matter what interpretation
is used? What we are stressing here is that, we have to be very careful
in referring to love especially by
making it the most profound and only factor in marriage. 2.4 In
making the foregoing statement, ELCT is fully aware of contentions in
the various countries where same-sex marriages have been legalized, that
conditions and cultures have evolved to accommodate 'modern' living styles,
where it is no longer seen as bad taste for same sex union. It is inevitable
that changes will occur within society. But this Church also recognizes
that some things will change, while other things will never change. For
example, ELCT knows and believes that, there is not going to be a time
when the nose will change and be the mouth or when the ear will turn to
be an eye!! 2.5 It
is true that values viewed in a negative outlook in years gone by, may
now be perceived in a positive and acceptable manner. And it is obvious
that modern-day society will see many things differently. It is also true,
though, that the Church cannot be based on shifting values and foundations.
It is imperative that Church values and principles remain steadfast even
within scientific, cultural, political, social, economic, and other forces.
This Church believes that in the Word of God dwell principles of life
that cannot be changed or redirected by time, place, or circumstance.
One such principle is the principle of holy matrimony, and its derivatives.
Consequently, accepting same sex marriages sabotages the foundation of
the Word of God concerning continued procreation. 2.6 In
addition, cultural or societal changes in some areas such as Europe or
America should not be construed as directives to other areas worldwide.
And such societal changes should not be forced on to countries outside
of the immediate culprit locality; because in other locations people have
their own values and cultures they may wish to protect and perpetuate.
We as Tanzanians/Africans have our own values and cultures, built over
the years, that have guided our lifestyles and which accept only marriages
between man and woman. Hence, while some areas may have their circumstances
changed to accept same-sex marriages, it should be clearly understood
that our conditions (cultures and values) do not allow such marriages. 2.7 The
view that marriage or relationship between two people is "between
the two people" is a view held only by the one side. We believe that ELCT,
on our part, that the subject of marriage is not a practice of just two
people, but one where the 'two' remain part of a family that continues
to affect others for many years. That's why the two cannot be allowed
to just take everybody for a ride on the basis of, "Leave us
alone, don't interfere with our things; these are our own things, and
it's just our own decision to do what we've done," etc. No!!
The Church and society, in general, have areas, like environmental and
cultural preservation, where we must concern ourselves in human issues,
regardless of where they are taking place, in full cognizance of humankind
responsibility; that no one will do anything that destroys someone else's
human-hood, in broad daylight and get away with it. That is how it is,
in this same-sex marriage issue. 3. IN
CONCLUSION 3.1 Therefore,
based on this firm foundation and understanding of the One Church concept,
and in view of the necessity to direct the Church in pastoral reverberation,
always mindful of the Word of God and its profound meanings, the Evangelical
Lutheran Church in Tanzania is not ashamed to stand with the Lord. ELCT
ardently wishes to record its stance in prophetic voice, that same-sex
marriage is disastrous and a thorn to the body of our Lord Jesus Christ
(1Cor.12:12-27); a thorn that is causing a lot of pain on an old wound
in ELCT and elsewhere the world over; where similar views are shared on
a tasteless and scandalous subject of same-sex marriages. A taste that
is already causing untold cacophony, friction and embarrassment in many
levels of international relations and leadership. 3.2 The
Evangelical Lutheran Church in Tanzania considers any one-sided decisions
oblivious to generally accepted and recognized norms in marriage as flouting,
and dreadfully detrimental to the Church as a Body of Christ. 3.3 The
Evangelical Lutheran Church in Tanzania vehemently refuses misinterpretations
and scandalous use of Holy Scripture to legalize same-sex marriages. 3.4 We
believe that there is not a single area in the Church of God which can
effectively deal with all challenges single-handedly, without the synergies
of unity found in the Body of Christ. As the saying goes: Unity
is strength. And this subject of same-sex marriage has grossly
undermined our unity and diminished our common strength. 3.5 Undoubtedly,
it is not going to help, nor be enough, to blame and judge each other
about our differences on this issue. We pray for the wisdom of the Holy
Spirit to prevail and guide us in prayer, repentance, and continued loving
spiritual admonition. We must remain forever mindful of the Word of God
as in Col.3:5-17. 3.6 We
encourage and firmly join hands with those inside the church around the
world -- whether they are many or only a few -- who oppose the decision
to legalize same-sex marriages, we extend a call to stand together in
continuing to be the 'salt' and the 'light' in our relations, thus directing
our strengths towards communal unity amongst us - unity that will not
ever again allow any more wounds on the body of Christ, meaning the Church. 3.7 We
see these as wicked times; wickedness that seeks to destroy the Church
of God. Therefore we call on Christians in ELCT and other likeminded churches
to stay in intense intercessory prayer, and preserve individual testimony
to bless the entire Church of God. 3.8 We
have to signal the warning to every ELCT member to be vigilant; stand
up, study the Word of God, and refuse strange teachings which can easily
devour, new as well as old, believers in this globalized setting. 3.9 In
all our actual relations -- with churches in Europe, America and elsewhere
-- this Church has made its position clear. For example, responding to
the questionnaire of the Lutheran World Federation (LWF) regarding exchangeability
of Ministers -- believing that the objective of such questionnaire was
to integrate extensive views of the wider LWF membership -- we said; 3.9.1 ELCT,
as an LWF member, declares that our church will not be ready to entertain
exchangeability of Ministers who are in same-sex marriage relations or
their supporters or fanatics. Plainly, ELCT will not welcome anyone living
in or supporting same sex marriage or relation to work in this Church.
ELCT remains firm and cannot change its position on this matter and thus
solicitation, financial conditionality and undue pressure are not acceptable. 3.9.2 Even
in its relations with other organizations such as LWF, WCC, LMC and others,
ELCT will not endorse any efforts of campaigning or eventual infiltration
of people from same-sex marriage camp, or supporters of same-sex marriages,
or other forms of homosexual practices. 3.10 ELCT
cannot force people in Europe and America to view and work like us in
this issue of same-sex marriage, but what we can do, is to be candid in
our explanation on the subject. It is our belief that the other side will
understand and respect our stance as unmistakably seen in this statement.
In addition, ELCT expects that her friends and partners, wherever they
may be, who now, however, heatedly disagree with us as ELCT on this issue
of same-sex marriages, will not try -- and please refrain from trying
-- in any way whatsoever, at whatever time, or whatever place; to meddle
with ELCT standpoint on same-sex marriage or any, or all, other forms
of homosexual practices. BISHOPS
OF ELCT 1. Bishop
Dr. Alex Gehaz Malasusa, ELCT East and Coastal Diocese and 2. Bishop
Andrew Gulle, ELCT East of Lake Victoria Diocese 3. Bishop
Thomas Laiser, ELCT North Central Diocese 4. Bishop
Michael Adam, ELCT Diocese in Mara Region 5. Bishop
Festo Ngowo, ELCT Dodoma Diocese 6. Bishop
Dr. Owdenburg M. Mdegella, ELCT Iringa Diocese 7. Bishop
Dr. Benson K. Bagonza, ELCT Karagwe Diocese 8. Bishop
Dr. Martin Shao, ELCT Northern Diocese 9. Bishop
Elisa Buberwa, ELCT North Western Diocese 10. Bishop
Dr. Stephen I. Munga, ELCT North Eastern Diocese 11. Bishop
Eliuphoo Sima, ELCT Central Diocese 12. Bishop Dr.
Israel-Peter Mwakyolile, ELCT Konde Diocese 13. Bishop
Cleopa A. Lukilo, ELCT Southern Diocese 14. Bishop
Dr. Hance Mwakabana, ELCT South Central Diocese 15. Bishop
Job T. Mbwilo, ELCT South Western Diocese 16. Bishop
Zebedayo Daudi, ELCT Mbulu Diocese 17. Bishop
Paulo Akyoo, ELCT Meru Diocese 18. Bishop
Jacob Mameo Ole Paulo, ELCT Morogoro Diocese 19. Assistant
to the Bishop Rev. Eliraha Mmwiri, ELCT Pare Diocese 20. Bishop Renard
K. Mtenji, ELCT Ulanga
Kilombero Diocese
Dodoma ================================================== |
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For more information contact: Eric
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