# LCMS Convention Workbook_St. Louis Missouri_2007_S34 # Machine transcription, uncorrected — CHI Digital Archive (demonstration) 34 SYNODICAL REPORTS eral years ago. While Hispanics mourn the loss of a voice on the International Center staff, they are more disappointed at what they perceive to be an elimination of staff without their input. A sense of abandonment also is expressed regarding the former Hispanic Institute of Theology, begun in 1978. It was originally funded by the Board for Mission Services and the Board for Higher Education and located on the campus of Concordia University, River Forest. Over the years, both boards dropped direct fund sup- port as their own budgets decreased. Now, this institute is incorpo- ‘rated into the Center for Hispanic Studies at Concordia Seminary, St. Louis, and is entirely funded by the seminary. Desire for a “voice” within the Synod structure is a frequent topic at meetings of this task force and other groups associated with Hispanic ministry. Access Access is a concern. There is desire to have access to the na- tional offices of the Synod, certainly with the board and staff that deal with missions, but also to the national dialogue that affects Lutheran schools, fund development, resources, and services for congregations, communications, higher education, and seminary education. Hispanic workers seek resources. They need someone “at the table” to cite the needs of Hispanic congregations and to channel necessary resources and services to Hispanic ministry. As much as © they seek resources, Hispanic workers also seek someone to receive and share information, to give guidance, to encourage fellowship and mentoring, and to provide an administrative connection to the church body. In regions where there are large Hispanic populations, districts may be able to provide these connections. However, op- portunities for Hispanic ministry exist even in regions where dis- tricts function with volunteer staffs. In the words of one task force member, “The International Cen- ter is an infinitely poorer place because there is no presence to in- terpret Hispanic ministry theologically, sociologically, and administratively.” Another adds, “And as a result, truly poor deci- sions have been made with regard to Hispanic ministry.” Access is frequently limited by language. Many Hispanic pas- tors were trained in Spanish to minister to a Spanish-speaking com- munity. With limited English, they are less able to obtain resources from the national or district offices, even by phone or by Internet inquiries. “Mission” Hispanic ministry is more than “missions.” Once people are brought into an active relationship with their Savior and with fel- low believers and into Word and Sacrament, they form a congre- gation that needs all the resources that every congregation requires to effectively minister in areas such as evangelism, stewardship, education, fellowship, youth ministry, and human care. Hispanic ministry is holistic ministry. While they work hard, Hispanic immigrant families—like immigrants before them—ar- rive with meager finances, work at low-paying jobs, and live in low-quality housing. Along with the Gospel, they appreciate food pantries, child care, education for their children, and opportunities to learn the English language. The latter services help prepare peo- ple to grow in the Gospel and to assume leadership in their com- munity, including their faith community. Conscious that Hispanic ministry is largely ministry to immi- grants, the task force is also aware that people of Hispanic heritage have been citizens of this nation for two centuries or more. They have found their way to LCMS congregations where they are active and committed members. As such, they have gifts and abilities that can and should be tapped for elected and appointed positions at all levels—national, district, and congregation. 2007 Convention Workbook Hispanic ministry has too often been a ministry of “last resort.” As declining inner city congregations see Hispanic immigrants populate their communities, they hope Hispanic ministry can con- tinue their congregation. Unfortunately, these efforts painfully pro- long a closing when attempted without realistic strategies, intentional cross-cultural training, or full ownership in the mission. On the other hand, healthy Anglo congregations can nurture healthy Hispanic ministries, especially when they commit to have bilingual Hispanics and Anglos build bridges between the two communities. Healthy ministries grow from intentional mission strategies that recognize a mission constituency, budget realisti- cally, staff competently, and minister holistically. Frankly, “mission” is sometimes based on what Anglos per- ceive it “should be” rather than what is needed. The Hispanic Lutheran community believes it can be the Synod’s strongest re- source to reach unchurched Hispanics. Hispanic Lutherans say, “We want to be part of this church!” For the organized Synod, the challenge may be to listen early in the process of mission in a His- panic community. Second and Third Generations The “first generation” worries about the second and third gen- erations. A very large percentage of Hispanics are immigrants and their concerns are perhaps no different from those who founded the Lutheran synods 175 years ago. These successive generations are the fastest-growing segment of the U.S. Hispanic population. Like the children of Anglo—and other ethnic populations—the “generational divides” present both incredible ministry challenges and opportunities in this post-modern society. Families are keenly aware of their young people being pulled away from the positive influences of family and church. This is a challenge that needs to be addressed bilingually and biculturally. Economics Many Hispanic families, particularly immigrant families, have limited incomes. They have limited resources to support their con- gregation. While national and district offices encourage mission congregations to become self-supporting, this is difficult when the missions are in low-income communities. Some mission starts use “bi-vocational” workers, which may handicap the ministries. A pastor, deaconess, or lay minister must divide time between study for the ministry, a congregation, and a secular job—plus a family. Such worker-priests may be limited to minimum-wage jobs because, despite their theological training, they have limited language, education, and work skills. Questions like these were posed within the task force: “Do we need to provide training in secular trades if we ask a pastor to be employed outside the church?” “Is it fair to train church workers and tell them to never expect to earn a penny from their ministry?” “Are we asking pastors to ‘do church’ on the side?” “Does the Synod or a district try this approach only with ethnic groups... would the bi-vocational model be used as extensively with Anglo mission starts?” Given these limitations, the church may have unachievable goals if it expects these start-up ministries to develop sufficient membership or to become self-supporting within a short time, say five years. Recommendations President Kieschnick instructed this task force to determine the best methodology for The Lutheran Church—Missouri Synod to know and do in order to aggressively move the mission with Lati- nos. His encouragement was to be bold and forward-thinking. As part of its study, the task force held a “Hispanic Summit” on Jan. 16-18, 2007, attended by 44 individuals. The participants were predominantly Hispanic workers, plus Anglo workers serving His-